17 the Story of Immortality (1)

'Atam Marg’ 1 Amar Gatha
The Story of immortality

Sant Waryam Singh Ji
English Trans.: Prof. Beant Singh
Chapter - 1 And to the long-separated granted union.’

áÅÕ°ð å°î ÃðäÅÂÆ ÁÅÇÂÁÅ¨
Invocation: True and supreme is God’s
À°åÇð ×ÇÂú î¶ð¶ îé ÕÅ Ã¿ÃÅ Üì å¶ çðÃé° êÅÇÂÁÅ¨
Name. Blessed is Sri Guru Nanak Dev Ji.
Áéì¯ñå î¶ðÆ ÇìðæÅ ÜÅéÆ ÁêéÅ éÅî¹ ÜêÅÇÂÁÅ¨
ÃÇåéÅî¹ ÃÌÆ òÅÇÔ×¹ð,È
ç¹Ö éÅá¶ Ã¹Ö ÃÔÇÜ ÃîÅÂ¶ Áéç Áéç ×¹ä ×ÅÇÂÁÅ¨
è¿é ÃÌÆ ×¹ðÈ éÅéÕ ç¶ò ÜÆú îÔÅðÅÜÍ
ìÅÔ êÕÇð ÕÇã ñÆé¶ Áê¹é¶ Ç×ÌÔ Á³è Õ±ê å¶ îÅÇÂÁÅ¨
‘Prostrate salutation and obeisance I make ÕÔ¹ éÅéÕ ×¹Çð ì¿èé ÕÅà¶ ÇìÛ°ðå ÁÅÇé ÇîñÅÇÂÁÅ¨
many a time before the omnipotent Lord, the ê³éÅ - ABAH
Possessor of all the powers.
Reach me Thy hand, O Lord and save me Holy congregation! loud be thy
from wavering, says Nanak.’ utterance: ‘True and supreme is God’s
â¿âÀ°Çå ì¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨ Name’. Getting free from your worldly
â¯ñé å¶ ðÅÖÔ¹ êÌíÈ éÅéÕ ç¶ ÕÇð Ôæ¨ ê³éÅ - BEF chores, you have reached the Guru’s court.
‘After wandering and wandering, O Lord, I If the congregation of the holy and true is
have come and entered Thy sanctuary. attended in the prescribed manner, it proves
O Master, Nanak’s prayer is: to be immense fruitful. Unless we fully
Attach me to Thy devotional service.’ understand the discourse, we are incapable
Çëðå Çëðå êÌí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅÇÂ¨ of gaining full advantage of it, though we
éÅéÕ ÕÆ êÌí ì¶éåÆ ÁêéÆ í×åÆ ñÅÇÂ¨ ê³éÅ - BHI
come from home leaving our worldly
Refrain: Cast off is d oubt from my mind chores for this purpose. For a person of
O dear, ever since I have had a glimpse of
average intelligence, it is like this. A
Thee.
machine may be having a number of wires
èÅðéÅ - Ã¿ÃÅ î¶ðÅ ÜÆ, À°åð Ç×ÁÅ - B, B.
ÇêÁÅð¶ Üì å¶ çðôé êÅÇÂÁÅ - B, B. connected with one another with screws and
Ã¿ÃÅ î¶ðÅ ÜÆ, ...........-B producing a voice. If the voice comes
‘Lord; to Your shelter have I come, since clearly, as my voice is coming, the listener
having a sight of You, cast off is doubt from is benefited fully. But if one or two wires
my mind. do not function, there will be confusion,
Without a word have You known my state, and nothing will be intelligible. The
And devotion to Your Name inspired. loudspeaker will not function properly. The
Fled is suffering, and in joyful serenity am I
hall will reverberate with the sound, as it
absorbed,
As in joy Your laudation I have sung. is doing now, because everything has to be
By grasping my arm has the Guru succoured done in a proper manner. When something
his servant is done fully in the prescribed manner, the
From evil stars and the dark well of Maya result is full, right and proper. Man can
(Mammon). mend it as much as required. This is not to
Saith Nanak: The Guru our bonds has
say that, that is all. Generally, those who
snapped
Amar Gatha 2 'Atam Marg’

come to attend a holy congregation should of a speaker is that his utterance should be
have fourteen virtues, and the speaker too pleasing, steady, sweet, gentle and humble;
should have fourteen qualities. i.e. free from pride. He should know the
In this connection, four Sikhs – Bhai meanings of the ‘shabad’ (hymn) fully. The
Mansadhar, Bhai Dargah Tali, Bhai Takhat second quality is that he should speak as
Dhir, and Bhai Tirath Uppal – came loudly as warranted by the number of
together to the Sixth Guru Sahib and
listeners. If there are devotees sitting upto
prayed, “O True, Sovereign! we listen to
some distance, and he speaks in a low tone,
holy discourses. Your Gursikhs (disciples)
explain to us with detailed meanings, but then those sitting nearby will be able to hear
even then why don’t we get joy and peace him, but not those sitting at some distance.
of mind? Our mind continues wandering in ‘Chhand’ (stanza or song) and ‘dharna’
different directions. But when we listen to (refrain) should be recited or sung at the
‘kirtan’ (singing of Gurbani)-cum-explication required pitch. Thirdly, he should know
from Bhai Nivala and Bhai Nihaloo, we are how to explain the subject in detail, and
filled with fear of sins and evils, and we
how to express it in a brief manner. He
feel inclined to give up evil thoughts and
should be acquainted with both the arts. He
wickedness, and start imbibing Gurmat
(Guru’s teachings) and the light of Divine should keep an eye on the congregation to
knowledge and understanding is lit within see whether what he is saying is interesting
us. O True Sovereign! why does it happen them or not, or whether it is going home to
that while listening to the discourses of them or not. He should continue observing
many persons, our mind does not become the listeners’ attention carefully. He should
absorbed in them at all? On the other hand, state a subject in as much detail and depth
there are some discourses in which the
as is intelligible to them. The moment, their
wandering fancy becomes still and
attention starts declining, he should stop
concentrated in the mind. At this Guru
Sahib said to them, “O Gursikhs! there is a explaining in detail and wind up the
proper method for attending a holy subject briefly. Fourthly, he should be
congregation in which both the speaker and capable of describing the context of his
the listeners have a responsible role to play. discourse and the illustrative stories therein
Generally, fourteen qualities are needed in in a gentle, loving and appealing manner.
the speaker and fourteen in the listener, and He should make his utterances so sweet
only then does it prove to be perfectly
that they may sound charming to them.
fruitful, otherwise not.”
Fifthly, every utterance from his tongue
On that occasion, the Sikhs requested should be true and about truth. In the holy
Guru Sahib, “O Master! kindly tell us in
congregation, he should not utter anything
detail the qualities of a good speaker. We which is purposeless or fruitless. He should
are your servants; we shall be greatly talk about ‘karma’ (deeds), worship and
benefited when we come to know about the devotion, and Divine knowledge according
qualities of a good speaker and a good to the mental and spiritual level of the
listener.” Guru Sahib said, “The first quality listeners. He should be competent to explain

the doctrine fully and should explicate by should keep his mind also simple, straight
drawing conclusions or through careful and guileless. The tenth quality is that, from
discrimination and discernment. time to time, he should make such
The sixth quality of a good speaker is utterances also which please the listeners
that whatever doubts and misgivings and create love and reverence for the Guru
appear to be rising in the course of the (Perfect Holy Preceptor). In this manner, he
discourse, he should dispel them by giving
should enthral the entire audience. He
examples, and if some listener asks a
question, the speaker should know the art should ensure that the listeners sitting in
of answering it to the satisfaction of the front of him are listening to him attentively,
questioner. He should be capable of and none is looking hither and thither. The
explaining the central idea of the ‘shabad’ listeners should be all attention waiting
(hymn) clearly, and in support thereof, he eagerly for what he is going to say next.
should be able to give illustrations from Eleventhly, he should not feel proud,
old tales and stories or the proofs adduced thinking that he is speaking well and the
by holy men. He should give examples
listeners are listening to him attentively.
only after estimating the listeners’ level of
intelligence and understanding lest he Eschewing every kind of pride, he should
should continue to display his learning keep his mind humble. Inspite of
which goes above their heads. The possessing many virtues, he should not feel
examples given should be such as the proud and cultivate humility. In the twelfth
listeners can understand. Seventhly, the place, he should not belittle any person. He
speaker should be fully conversant with the should not intentionally make any critical
scriptures of all religions, their controversies
comment by keeping any particular
and debates. He should not criticize any
other religion or its scripture, and should individual in mind. His own life should be
quote only that much writing or utterance thoroughly religious and pious and the
which agrees with his own religious listeners should have keen longing and
doctrine or tenets. The eighth virtue is that devotion for listening to his discourses. The
he should not allow any digressions in his thirteenth quality of a good religious
discourse. speaker is that before making any utterance,
He should not digress and should he should first imbibe and follow it in his
speak with reference to the subject of the own life. In other words, before preaching
discourse. He should not talk about things anything, he should first practise it himself.
which are unrelated with or irrelevant to the The fourteenth important quality is that he
topic. He should take only those illustrative
should cultivate and practise contentment.
stories from other religions which resemble He should be satisfied with his lot or
with Gurmat (Sikh doctrine) and help in destiny. He should not resort to any means
understanding its meaning or objective. The to extract money from the congregation for
ninth quality is that the speaker’s posture his own self. He should accept only what
should be perfect and flawless. He should is offered voluntarily as a token of
sit with his back straight, and similarly, he reverence for Gurbani. What is received

without any request and demand is like have any pride in him. Thirdly, he should
‘amrit’ (nectar). He should not pray even in listen to the speaker with perfect love and
his heart or mind that he should receive devotion. Fourthly, there should not be any
wealth and clothes in abundance. Thus,
counter-argument in his mind. Fifthly, he
these fourteen qualities are essential in a
religious speaker or explicator. Once again should not be capricious and should not
I repeat them in brief: practise cunningness in words and deeds.
He should listen to the speaker attentively
1. He should be capable of speaking in
and endeavour to comprehend his
a sweet and pleasing tone. (2) He should be
capable of explaining things in detail in discourse. Sixthly, he should have the
keeping with the listeners’ inclination or ability to ask questions about the discourse
interest. (3) He should be in a position to he has heard. Seventhly, he should have
be brief, if needed. (4) He should be able heard about all the scriptures. Eighthly, he
to tell interesting illustrative stories. (5) He should not be lazy or lethargic, and listen
should be capable of uttering clear and to the speaker’s discourse by sitting straight
precise sentences. (6) He should have the
and erect and free from all other thoughts
ability to dispel the listeners’ doubts? (7)
in the mind, either with closed eyes or with
He should be familiar with all the
scriptures. (8) He should not give contrary eyes fixed on the speaker’s face. Ninthly,
proofs or examples with reference to the when he is listening to the discourse, he
topic being discussed. (9) He should sit in should not let sleep or indolence come near
a correct posture, which is appealing to the him. Tenthly, he should have the nature and
eyes. He should not make superfluous temperament of sharing his earnings with
gestures or movements with eyes, nose, the needy. Eleventhly, he should imbibe in
ears, hands and fingers or needlessly move
the heart and mind whatever he hears at a
his hand over his head. He should sit in a
holy congregation. Twelfthly, he should not
straight and erect posture. (10) He should
delight the listeners’ heart. (11) He should be opposed to or critical of the Gurmat
be able to win all. (12) He should be free doctrine in any way exactly as, he has heard
from pride or vanity. (13) He should be of what the Guru has said:
religious and pious thinking without any ‘O my mind! why thou art fallen into this
difference between his words and deeds. brooding?
He should not repeat the utterances of The Lord Himself on thy behalf is making
others, or what he has heard from others. endeavour;
In rocks and stones has He created living
(14) The biggest attribute is that he should creatures,
be contented with his lot, and should not Whose sustenance He there provides.’
feel attracted towards Maya (material riches). ÕÅÔ¶ ð¶ îé ÇÚåòÇÔ À°çî¹ ÜÅ ÁÅÔÇð ÔÇð ÜÆÀ° êÇðÁÅ¨
ÃËñ êæð îÇÔ Ü¿å À°êÅÂ¶ åÅ ÕÅ ÇðÜÕ¹ ÁÅ×Ë ÕÇð èÇðÁÅ¨
Similarly, a good listener too has ê³éÅ - A@
fourteen qualities. He should have faith in
Considering it an absolute truth, he
and devotion for the speaker in thoughts,
should follow it in his life. He should not
words and deeds. Secondly, he should not
entertain any doubt or criticism with

reference to the Guru’s utterances. The rich crop. That farmer, who neither knows
thirteenth quality which is very essential in about wetness of the land, nor about
a good and pious listener is that he should putting manure, nor about other moistures
not attend a holy congregation dressed in in the land, cannot get a good crop. If
dirty and foul-smelling clothes; he should excessive water is given to the wheat crops
not yawn and should come to the company in the month of ‘Chet’ (Indian month
of the holy only after cleaning his bowels, coinciding with February and March) it will
so that he does not pass out wind there. sag. However good the crop may be, the
Fourteenth requirement for a listener is that yield is reduced to half. In paddy crop, if
he should not practise any hypocrisy or excessive urea is put, it will appear black,
affectation. For example, where a very and one will be delighted, but when the
moving discourse is being delivered, he fruit comes, it is not even 1/4 th of the
should not shed false tears without being average fruit. Then man sadly wonders
really touched, and try to attract the what has happened – ‘My crop was the best
attention of other devotees thereby. When of all. Everybody stopped to watch it with
the speaker and listener possess the joy and surprise.’ His companion with a
required qualities, then as per the Guru’s weak mind remarks, ‘Brother! your crop was
edict: excellent, but since you did not put up a
‘Merit of million-fold sacrifice comes to black pot to ward off evil eyes, it has been
such as listen to, and chant the Lord’s destroyed by someone’s malevolent eye.’
Name.’ But what is the reality? There is no such
ÕÂÆ Õ¯ÇàÕ Ü× ëñÅ Ã¹Çä ×ÅòéÔÅð¶ ðÅî¨ ê³éÅ - EDF
thing as being influenced by an evil eye.
Until these 28 attributes (of the speaker The truth is that he put excessive urea due
and the listener) accord with one another, to which, after growing quickly, when it
we are deprived of reaping the great came to seeding, it sagged and got
advantage of attending the holy diseased. So there was nothing lacking in
congregation. So, all of you have been effort or labour; what was lacking was that
attending holy congregation for a long time, the person did not know the right and
but if man is not careful and attentive, proper method or procedure, and did not
nothing is gained even after much effort have full knowledge. So, in this way, you
and labour. Just as a farmer has land and may take up any task in the world –
he does farming, but if he does not know industry, transport or business – if proper
how deep the seed is to be sown, and how method is not known, man does not get full
manure is to be put, whether it should reward, even if he invests the required
touch the seed or not, and then if he does capital.
not know how much the leveller is to be Once a devotee came to me and said,
applied, how heavy it should be, when the “Sir, I am a very good artisan; everybody
field is to be watered and when the weeds praises my work; none can equal the
are to be removed, he cannot get a full or quality of work done by me, but even then

why do I get fewer customers and why do person whom God has granted a high
customers go to unskilled persons?” I position, then, brother, uptill now, you have
looked at his face and remarked, “Son, not attended the company of the holy in the
thank God that you get some customers at real sense and holy congregation has not
least; in fact, no customer should come to had any healthy impact on you so far. You
you”. He said, “Sir, but why?” I said, “Your do come to the holy congregation. It is true
brow is so much wrinkled and your eyes that some fruit does come to you, but your
are so much full of pride due to your mind is covered with so many layers of filth
knowing your vocation or skill extremely that you cannot attain to Supreme Bliss or
well that the customers are frightened at God as yet. A lot of Divine meditation is
seeing you. Besides, you have female needed; you have to control your mind
customers, who otherwise also don’t enter because it is the mind, which is the real
a shop. You should mend yourself and put thing. Until man’s mind is cleansed, there
up a smiling face. Learn how to talk can be no spiritual attainment. First, man
politely. Then you will get everything”. should know the purpose or goal for which
So, you may take up any task in the he is attending the holy congregation. If the
world, whether it is meditation and goal is before the mind, only then can he
worship, or it is attending holy make some achievement. Goals can be both
congregation, there is always a proper big and small. He who comes with bigger
method for it. Until man attends a holy or loftier goals makes bigger achievements.
congregation by following the full and The goal must be before the mind. So, it is
proper procedure, he cannot reap any a matter of the mind or soul. That is why
benefit from it. Those who follow the Guru Sahib says thus:
procedure, progress very fast. If after Refrain: O dear, first subdue and control thy
listening to a spiritual discourse at a holy mind.
congregation, one imbibes it also in his èÅðéÅ - ÃÅè ÇêÁÅÇðÁÅ!
heart and mind, then says the Guru: êÇÔñ» îé ÁÅêä¶ ù - B, B
îé ÁÅêä¶ ù, êÇÔñ» îé ÁÅêä¶ ù-B, B.
‘Those chanting His laudation listening to it ÃÅè ÇêÁÅÇðÁÅ!.................B
with minds attentive;
Those to Him devoted – ‘By M learn:
With the mind lies our concern; by subduing
Their sorrows annulled,
the mind comes true success in obtaining
Are into the House of Bliss ushered.’ liberation.
×ÅòÆÁË Ã¹äÆÁË îÇé ðÖÆÁË íÅÀ°¨ Kabir thus speaks to his self:
ç¹Ö¹ êðÔÇð Ã¹Ö¹ ØÇð ñË Ü
ÜÅÇÂÍÍ
ÅÇÂÍÍ ê³éÅ - B “None like the mind have we found to
As soon as the three things are done – guide.” ’
chanting, listening and imbibing God’s îîÅ îé ÇÃÀ° ÕÅÜ¹ ÔË îé ÃÅè¶ ÇÃÇè Ô¯ÇÂÍÍ
laudations – sorrows and sufferings will îé ÔÆ îé ÇÃÀ° ÕÔË ÕìÆðÅ îé ÃÅ ÇîÇñÁÅ é Õ¯ÇÂÍÍ
automatically fall off. We shall carry home ê³éÅ - CDB
with us happiness and joy. If we carry with If man chastens the mind, he will attain
us slander and backbiting, and our mind is joy and peace. The mind is man’s biggest
not rid of jealousy, then not much benefit friend as well as his biggest enemy. If it
accrues from attending holy congregation. If becomes inimical, man loses his life for
you harbour intentions to bring down a cowrie shells. If it becomes a friend, it exalts

a rank sinner and a fallen soul to heaven, come when he will depart from this world,
the Realm of Eternity. It is all a matter of and his hearse will be carried away. This
the mind. The first thing is to imbibe an beautiful body which I have nursed with
attitude of non-attachment that one is not to
love and care will be placed in fire which
remain in this world; that is, to consider the
world false or illusory and its joys will burn it to ashes; no trace of it will be
momentary. Momentary is that which is left behind.’ As these thoughts were coming
subject to destruction, and does not last into her mind, she was witnessing in her
forever. Nothing lasts forever. He who imagination his burning pyre and she was
happens to become attached to the world, completely carried away by these thoughts
becomes unhappy; he feels extremely and forgot herself. She was completely
miserable. He suffers vexation or annoyance. absorbed in these reflections. She was
He loses his human life for nothing. So, the
deeply moved and so could not restrain her
mind, when it happens to stand by man,
then, first of all, he develops non- tears. Tears started falling from her eyes.
attachment. He considers all the joys, Gopi Chand was taking bath below. Hot
relishes, pleasures and achievements mean teardrops fell on his back one after the
and paltry. He realizes that they are nothing. other. The mother moved by emotions, sat
Those who developed non-attachment in in a half-conscious state in the balcony. She
their heart and mind, made great sacrifices. was slightly bending from the balcony. At
Gopi Chand was the ‘Raja’ (ruler) of that time, Gopi Chand looked up and
Ujjain. It is said that all his ‘Ranis’ (Queens) wondered why his mother was weeping.
were ‘Padminis’ (very beautiful, lily-like). Tears were falling profusely, one after the
‘Padminis’ are a class by themselves. He had other. After taking bath hurriedly, he went
hundred queens – possessing refined traits,
upstairs and taking his mother in his
obedient and loyal. One day, by chance,
embrace he said, “O mother! is there so
from the palace balcony above, his mother
happened to see him bathing below in the much grief hidden in your heart? Have I
committed some crime or done anything
courtyard. No sooner did she see him than
wrong? Has any queen done anything
she was lost in a stream of thoughts – ‘How wrong which has hurt you so much? Is any
handsome my son is! What a charming servant guilty of some lapse? Please let me
body he has! What a golden complexion he know, for I want to decide it at the
has! But his childhood, youth and old age, earliest.”
will one day be destroyed. Human body The mother said, “Son! nobody has
passes through three stages and he is in the done or said anything.” “Then why are you
prime of youth, which is passing swiftly, your tears streaming?”
and one day old age will start eating into “Son! what should I tell you? I was
it. Finally, no trace of youth will be left imagining the future events. You have been
behind, and old age will consume it. blessed with human birth, and about
Childhood is consumed by youth, youth is human birth, it is said:
consumed by old age, and then a day will ‘Saith Kabir: Hard to attain is the human
birth, and comes not again and again.

Fruits of the forest, falling to the ground, company. Son! what a handsome body you
Again to the branch get not fixed.’ have! But one day, it will be reduced to a
ÕìÆð îÅéÃ Üéî¹ ç¹¦í¹ ÔË Ô¯ÇÂ é ìÅðË ìÅð¨ handful of ashes, which too will be
ÇÜÀ° ìé ëñ êÅÕ¶ í¹ÇÂ Ç×ðÇÔ ìÔ¹Çð é ñÅ×ÇÔ âÅðÍÍ scattered by the wind, leaving behind no
ê³éÅ - ACFF trace whatsoever. The water will carry away
Human birth is so precious that once it the burnt bones. This charming face and
is lost, one does not get it again. All the handsome body will not be seen again.”
scriptures say so:
Gopi Chand became thoughtful and
Refrain: With great good fortune does one serious, and said, “Mother! then what
receive the human birth.
should I do?” She replied, “Son! meet some
èÅðéÅ - ò¼ÇâÁ» íÅ×» éÅñ, holy man who has realized the Ultimate
Çîñ ×ÂÆ ç¶ÔÆ - îÅéÃ ç¶ÔÆ - B, B
Spiritual Reality. Ask him how to achieve
îÅéÃ ç¶ÔÆ-îÅéÃ ç¶ÔÆ - D, B.
ò¼ÇâÁ» íÅ×» éÅñ,...................B the immortal state, from where man does
not come back into the cycle of birth and
It is with great difficulty after passing
death, where after attaining to eternal life
through 83,99,999 existences, after the
and arriving at the immortal state, man
sufferings of millions of years that the
achieves Supreme Bliss. Therefore, son, it is
sentient being attains the human
for this purpose that we have got human
incarnation. This is the chance to meet and
birth.”
unite with God:
‘With the gift of human incarnation granted As soon as Gopi Chand heard this, he
to thee, was stricken with renunciation and non-
Now is thy opportunity to have union with attachment. At that point of time, a holy
the Lord. man named Jalandhari was already on a
Nothing shall avail thee: visit to them. Gopi Chand approached him
In holy company on the Name immaculate and received the orders of a ‘yogi’ (ascetic).
meditate. Renouncing his kingdom, he went away.
In achieving the end of liberation thyself
This is called renunciation or asceticism.
engage!
In Maya attachment is thy life going waste.’ However, it is not necessary that we should
go away renouncing our household. What
íÂÆ êðÅêÇå îÅé°Ö ç¶Ôð¹ ÆÁÅÍÍ
is needed is that we should realize that
×¯Çì¿ç Çîñä ÕÆ ÇÂÔ å¶ðÆ ìðÆÁÅ¨
ÁòÇð ÕÅÜ å¶ðË ÇÕåË é ÕÅî¨ worldly pleasures are a big hurdle in our
Çî« ÃÅèÃ¿×Çå íÜ¹ Õ¶òñ éÅî¨ way.
Ãð¿ÜÅÇî ñÅ×¹ íòÜñ åðé ÕË¨ When one is stricken with renunciation,
Üéî¹ ÇìÌæÅ ÜÅå ð¿Ç× î ÅÇÂÁÅ ÕË¨
îÅÇÂÁÅ ê³éÅ - AB then comes the next stage – of listening.
Son! this precious life gets spent in Then man listens with rapt attention. He
pleasures and insipid relishes of the senses, does not allow his mind to be distracted
and one day, old age will set in. After old even for a moment, lest he should miss
age will come death, and after death this listening to any holy utterance. Then he
carefully nurtured and preserved handsome imbibes it in his mind and heart. He does
body will not go with the soul. It will get not forget it after listening. Only unripe and
burnt to ashes. Neither wealth, nor the immature people forget spiritual utterances,
queens will stand by you or give you but not the ripe and mature ones. They just

keep on thinking what was said, because keeper of the provisions-store. As yet, at
Gurbani shows us the right path in life. Then Sultanpur, he had not started his mission of
they accept it as true and follow what they liberating the world. His daily routine was
hear. When they accept and follow spiritual getting up early in the morning, bathing in
or Divine utterance, then the process gets the Bien river, and then sitting on its bank,
started: he would get absorbed in deep meditation
‘Through faith man finds the door of and contemplation. At day break, he
liberation: returned home and after having his
Even those related to him are through him breakfast, he used to go to his work place
liberated. and do his duty. When he returned home
Through faith are both the Guru (Holy in the evening, many holy men, pious
Preceptor) and the Sikh (disciple) liberated. people and seekers after the Name were
Saith Nanak: One with faith has not to
waiting for him to see him. Then Guru
wander about begging for Divine grace.
The great immaculate Name of God Sahib performed ‘kirtan’ (singing of Gurbani)
May only be realized by one whose mind in followed by spiritual discussion. In this
faith is firm-fixed.’ manner, conversation continued till late in
î³éË êÅòÇÔ î¯Ö¹ ç¹ÁÅð¹¨ the night. This was his daily programme.
î³éË êðòÅðË ÃÅèÅð¹¨ Besides, he would urge and inspire
î³éË åðË åÅð¶ ×¹ð¹ ÇÃÖÍÍ alienated souls to come to him, and if
î³éË éÅéÕ íòÇÔ é ÇíÖ¨
ÁËÃÅ éÅî¹ Çéð¿Üé° Ô¯ÇÂ¨ Ü¶ Õ¯ î³Çé ÜÅäË îÇé Õ¯ÇÂ¨ needed, he himself went to them.
ê³éÅ - C One day, as he got up early in the
In this way, when we attend the morning, he heard a prayer full of entreaty
company of the holy, as I have stated and pangs of separation. A man was crying
above, the speaker should have fourteen and lamenting, “My way of life is very wrong.
qualities. If the speaker has ten qualities
I am not getting what I am praying for,
and lacks the remaining four, his speech or
discourse does not produce the desired because the goal in front of me is wrong.” In
effect on the listeners; all the fourteen darkness, man cannot give the thing he is
qualities are essential. In a machine, if a asked to give, if he does not have a torch. So
single wire does not work, the machine Guru Sahib saw that the seeker was no doubt
goes out of order. Similarly, the listener too perfect but he was not finding the way, and
must have all the 14 qualities. Unless and was calling out for help in darkness. Next
until, these wires are connected, the day, after he was free from his work or
discourse does not create an impact. When
duties, he went to Maslihan, which was close
they are joined, at that time, we are fully
by. There he held ‘satsang’ (addressed a holy
alert and attentive, and it is then that
‘Gurbani’ shoots its darts – it wounds the company). There was a ‘Chaudhri’ (headman)
heart and goes on piercing into it and in that area. His name was Bhagirath. He too
resolutions continue to be formed. So, then heard from the people, “A holy man has
one gains full advantage of attending the come, whose words are highly effective and
holy company. meaningful. Whosoever hears his discourses
Guru Nanak Dev Ji was working as the is charmed and enraptured. New thoughts

and ideas are revealed within him. He Their heart is filled with a longing to
acquires a new look and appearance and new get up early and accumulate the wealth of
becomes his manner of conversation and God’s Name. Filled with this yearning, they
muster courage to get up early and then
talking.” He said to himself, “I have been
take bath. Sleeping in the early morning is
weeping day and night. On hearing my cries,
not to their liking:
last night, in dream, ‘Devi Mata’ (Mother
‘With rivers are they in love; in their mind
Goddess) told me about Guru Nanak Sahib. and on their tongue is ever the holy Name.’
She said, ‘I do not have what you are in need ÇåéÅ çðÆÁÅòÅ ÇÃÀ° ç¯ÃåÆ îÇé î¹ÇÖ ÃÚÅ éÅÀ°¨ ê³éÅ-ADF
of. It is with Guru Nanak who has not They fall in love with the rivers. There
revealed himself as yet and is at present are two types of rivers – one are those in
working as a ‘modi’ (keeper of provisions which we bathe, while the other is the river
store) at Sultanpur’. May be, if I go to him and of holy company that is flowing, as you are
request him, he may help me.” sitting here listening to Gurbani discourse.
In holy company is bathed and cleansed
In the evening, Bhai Bhagirath came to man’s mind. In the river of water is bathed
the place, where Guru Nanak was putting and cleaned man’s body. So bathing or
up. He heard his discourse. Thereafter, at cleansing of both body and mind is
11 P.M. everybody rested for sometime. essential:
Then, getting up at 1-30 A.M., they took
‘He, who calls himself a Sikh of the Great
bath. For Bhagirath Chaudhri, it was a new True Guru, should rise early and meditate on
practice. Now, for us too, ‘amrit vela’ (early God’s Name.
hours of ambrosial morning) is something He should make efforts, early in the
new because we have stopped utilizing it morning, take bath and have ablution in the
properly for Divine Name meditation. Guru tank of nectar.’ P. 305
Sahib says, “Amrit vela”(ambrosial hour of ×¹ð ÃÇå×¹ð ÕÅ Ü¯ ÇÃÖ¹ ÁÖÅÂ¶ Ã¹ íñÕ¶ À°Çá ÔÇðéÅî¹ ÇèÁÅòË¨
the early morning) is the time that in À°çî¹ Õð¶ íñÕ¶ êðíÅåÆ ÇÂÃéÅé° Õð¶ Á³ÇîÌåÃÇð éÅòË¨
whichever place or country it may be, it is ê³éÅ - C@E
known as ‘Brahm mahoorat’ (Godly or Refrain: In the early ambrosial morning, who
auspicious time), and many saints and remain awake? Only those, who are beloved
sages say that it is at this hour that the of God.
Divine Portal opens: èÅðéÅ - Á³ÇîÌå ò¶ñ¶ ú, Õ½ä ÜÅ×ç¶ - B, B.
‘They, who remain awake (in the first watch Õ¯ÂÆ ÜÅ×ç¶ é¶ ðÅî ÇêÁÅð¶ - B, B.
of the night), obtain blessings from the Á³ÇîÌå ò¶ñ¶ ú,........................B.
Lord.’
‘The night is wet with dew and the stars
Ü¯ ÜÅ×¿Çé ñÔ¿Çé Ã¶ ÃÅÂÆ Õ¿é¯ çÅÇå¨ ê³éÅ - ACHD glitter.
Those persons, who remain awake in The saintly persons, beloved of my Lord,
the first part of the night receive God’s gifts. remain awake.’ P. 459
There is an ardent desire in their heart: Çí¿éÆ ðËéóÆÁË ÚÅîÕÇé åÅð¶¨
‘In the fourth watch of the early morning, ÜÅ×ÇÔ Ã¿å ÜéÅ î¶ð¶ ðÅî ÇêÁÅð¶¨ ê³éÅ - DEI
yearning arises in the heart of men of exalted When the stars shine and glitter, the
understanding.’ entire atmosphere is calm, quiet and
ÚÀ°æË êÔÇð ÃìÅÔ ÕË Ã¹ðÇåÁÅ À°êÜË ÚÅÀ°¨ ê³éÅ - ADF peaceful; there is no noise anywhere. Then
– ‘The saintly persons, beloved of my Lord,

remain awake.’ (P. 459) Only those holy souls and inconveniences, they attend the holy
remain awake whose hearts have been company and in their devotional lap, they
pierced with God’s love, and not any other. carry home the gift of ‘amrit’ (nectar). Such
‘Sit not idle those who, in their heart, have is the Guru’s edict:
intense yearning. Refrain: In the holy company do partake of
Day and night in their eyes flows love’s ‘amrit’ those, who are fully fortunate.
slumbering. èÅðéÅ - ÃÇåÃ¿× ÇòÚº̄ ú, Á³ÇîÌå ÛÕç¶ - B, B
On their endles march urges them, one sole Ô¹ç
¿ ¶ íÅ× ÇÜé·» ç¶ êÈð¶ - B, B.
longing. ÃÇåÃ¿× ÇòÚ¯º ú,.................B
Know they not any place before their love’s
meeting; ‘There is distributed ‘amrita’ (nectar), by
So ever and ever are they moving.’ good fortune obtained.
Dr. Bhai Vir Singh Ji Of those partaking of it, is the self rendered
ÃÆé¶ ÇÖ¼Ú ÇÜé·» é¶ ÖÅèÆ úÔ Õð ÁðÅî éÔÄ ìÇÔ¿çÍ¶ pure gold, by the gold-tester rubbed, with
great lustre shining.
ÇéÔ¹¿ òÅñ¶ éËä» ÕÆ éÄçð úÔ Ççé¶ ðÅå êÂ¶ òÇÔ¿çÍ¶
By grace of the Divine jeweller never again
ÇÂÕ¯ ñ×é ñ×Æ ñÂÆ Ü»çÆ ÔË à¯ð Áé§å À°é»· çÆ
òÃñº̄ À°ð¶ î¹ÕÅî é Õ¯ÂÆ Ã¯ ÚÅñ êÂ¶ Çéå ðÇÔ¿ç¶Í is it put into fire.
In the remaining seven quarters must one
âÅ. íÅÂÆ òÆð ÇÃ¿Ø ÜÆ
love truth, practise goodness,
So, in this way, only those noble holy And seek company of the enlightened.
persons wake up early in the ambrosial Therein is discriminated good from evil;
morning, who have love and attraction for The false are found losers’. P. 146
God in their heart; others don’t wake up. So úæË Á³ÇîÌå° ò¿âÆÁË ÕðîÆ Ô¯ÇÂ êÃÅÀ°¨
Bhai Bhagirath got up in the early ambrosial Õ¿Úé ÕÅÇÂÁÅ ÕÃÆÁË ò¿éÆ ÚóË ÚóÅÀ°¨
hour of the morning, and so did all other Ü¶ Ô¯òË éçÇð ÃðÅë ÕÆ ìÔ¹Çó é êÅÂÆ åÅÀ°¨
devotees who used to go to Guru Sahib; all ÃåÆ êÔðÆ Ãå° íñÅ ìÔÆÁË êÇóÁÅ êÅÇÃ¨
of them woke up and became absorbed in úæË êÅê¹ ê¹é
¿ ° ìÆÚÅðÆÁË Õ±óË ØàË ðÅÇÃ¨ ê³éÅ - ADF
meditation and contemplation. At day It is in the holy company that ‘amrit’
break, Guru Sahib delivered his discourse (nectar), the ‘amrit’ of the Divine Name, the
to them: ‘Holy congregation, in the company ‘amrit’ (nectar) of Divine knowledge is
of the true and holy, only God is talked distributed, and those on whom God
about and meditated upon and nothing bestows His grace, imbue it in their heart.
else. There is no talk of annoyance, fret and There the wilful ways of body and
irritation. Devotees talk of only peace and mind are bridled and tightened as are the
contentment, and the mind returns to its strings of a drum when it produces a dull
own original abode; it stops straying and sound. If God shows His grace and mercy
wandering outside and becomes absorbed to a human, then he or she is rid of the
in a state of bliss. So, such is the Guru’s cycle of birth and death. ‘In the remaining
edict that there (in the holy company) the seven quarters must one love truth, practise
most precious thing called ‘amrit’ (nectar) is goodness and seek company of the
distributed, and who do partake of that enlightened.’ (P. 146) Guru Sahib says that
‘amrit’ (nectar)? It is said that only those the best thing in the seven quarters is to sit
people receive this ‘amrit’ (nectar), whom in the company of the learned and
God blesses with His grace. Getting up in enlightened. But it is said that the educated
the morning, and after facing difficulties and learned talk about politics. They

indulge in bad and wrong things like ‘Man may read cartloads of books; of books
backbiting and speaking ill of others. Guru packs he may study;
Sahib says: Boatfuls of books, books filling cellars he
may read;
‘Whoever bears anger, greed and pride, with
All the years of life, months to study of
all his learning, ignorant or foolish should
books he may devote.
be reckoned.’ P. 140
His whole life with each breath he may
êÇóÁÅ îÈðÖ¹ ÁÅÖÆÁË ÇÜÃ¹ ñì¹ ñ¯í¹ ÁÔ¿ÕÅðÅÍÍ ê³éÅ - AD@ study:
We should not keep the company of Despite all this, saith Nanak, with God only
those people who harbour anger, avarice one deed, contemplation of the Name, shall
and pride, who have ill will, jealousy and be approved.
miserliness. We should not sit with those All the rest, is effort wasted in egoism.’
P. 467
who have bad habits or evil tendencies in
them. êÇó êÇó ×âÆ ñçÆÁÇÔ êÇó êÇó íðÆÁÇÔ ÃÅæ¨
êÇó êÇó ì¶óÆ êÅÂÆÁË êÇó êÇó ×âÆÁÇÔ ÖÅå¨
‘Saith Nanak: He alone is learned, a scholar êóÆÁÇÔ Ü¶å¶ ìðÃ ìðÃ êóÆÁÇÔ Ü¶å¶ îÅÃ¨
with a vision, êóÆÁË Ü¶åÆ ÁÅðÜÅ êóÆÁÇÔ Ü¶å¶ ÃÅÃ¨
Who wears round his neck necklace of the éÅéÕ ñ¶ÖË ÇÂÕ ×ñ Ô¯ð¹ ÔÀ°îË ÞÖäÅ ÞÅÖ¨ ê³éÅ - DFG
Name Divine.’ P. 938
Those whom the world describes as
éÅéÕ Ã¯ êÇóÁÅ Ã¯ ê³Çâå° ìÆéÅ
ÇÜÃ¹ ðÅî éÅî¹ ×Çñ ÔÅð¹¨ ê³éÅ - ICH educated are caught in the vain prattle and
mean actions of ego. The truly educated are
Those who recite and meditate on the
only those, (though they may not be
Lord’s Name with every breath are truly
knowing even a single word), who have
learned. The devotees said, “Sir! what is the
gained spiritual knowledge, who have
status of such persons? For example, those
realized their self, who have attained Divine
who have acquired worldly education are
knowledge which has become lodged in
appointed professors, or doctors; what is the
their mind and heart that it is God who
position of the person who has acquired
abides everywhere, within and without:
spiritual learning?” Guru Sahib replied:
‘All over the earth and the sky is present one
‘Who with every breath and morsel of theirs, sole light.
forget not God’s Name and within whose Neither less or more is it anywhere, and nor
mind is this spell, they alone are the blessed, does it decrease or increase.’ Akal Ustat
and they alone are the perfect saints, O
Nanak.’ P. 319 ÇÜîÆ ÜîÅé Õ¶ ÇìÖË ÃîÃÇå Â¶Õ Ü¯å ÔË¨
é ØÅà ÔË é ìÅã ÔË é ØÅÇà ìÅÇã Ô¯å ÔË¨ ÁÕÅñ À°ÃåÇå
ÇÜéÅ ÃÅÇÃ Ç×ðÅÇÃ é ÇòÃðË ÔÇð éÅî» îÇé î³å¨ °
è¿é° ÇÃ Ã¶ÂÆ éÅéÕÅ êÈðé° Ã¯ÂÆ Ã¿å¨
° ê³éÅ - CAI He, who has learnt this one thing, has
learnt everything. Guru Sahib advises us to
They are perfect holy men – Brahm
keep the company of such a one.
neshti (one who is established in a state of
knowledge about Brahm - God), Brahm “What will happen by keeping the
sarotri (one who has heard a lot about Brahm company of such a person?”
- God, the Ultimate Reality), Brahm vakta “In his company, you will be rid of
(one who discourses about God), because it evil propensities. You will be able to
is they who are learned, the rest of the determine what is virtuous and what is
world are wandering about unlearned sinful.”
because their education is of no use:
‘In the remaining seven quarters or watches

must one love truth, practise goodness. Nanak Sahib. Besides, countless other
And sit in the company of the enlightened. liberated souls from various regions and
Therein is discriminated good from evil; universes – from ‘Dharam Khand’ (realm of
The capital of falsehood decreases.’ P. 146 righteous action), ‘Gian Khand’ (sphere of
ÃåÆ êÔðÆ Ãå° íñÅ ìÔÆÁË êÇóÁÅ êÅÇÃ¨
Enlightenment), ‘Saram Khand’ (sphere of
úæË êÅê¹ ê¹¿é° ìÆÚÅðÁË Õ±óË ØàË ðÅÇÃ¨ ê³éÅ - ADF
spiritual endeavour) and ‘Karam Khand’
The enlightened ones will tell you that (Realm of Grace) - intensely yearn for the
this is the ferry of sin and that of virtue. Guru’s company because they do not have
You should, therefore, act without any hope that thing (Divine Elixir or Nectar). The
for rewards. By doing so, the impurity of company of the true and the holy is here;
your inner-self will be removed; the capital it is not to be found in the hereafter;
of untruth within you will decrease; your beyond is the world of enjoyment. There
unclean consciousness will be purified and will be no end to material things and
the filth removed. When you peep into possessions; countless will be joys and
your purged and purified self, then you comforts, but no Divine Elixir or Nectar. If
will have a glimpse of your true self, you anyone wishes to gather Divine Elixir, it is
will see God from within yourself. But the here, and nowhere else. So all the gods sit
spurious ones cannot reach there or attain there. They not only sit there but also
to that state; they are cast off - render service. In holy company, God
‘There the counterfeit are cast aside and the Himself comes:
genuine are applauded.’ P. 146
‘His devotees’ tasks has the Lord Himself
úæË Ö¯à¶ ÃàÆÁÇÔ Öð¶ ÕÆÚÇÔ ÃÅìÅÇÃ¨ ê³éÅ - ADF undertaken to fulfil;
Those who are genuine get applause These Himself has the Lord come to
and approbation. Those who practise accomplish.’ P. 783
hypocrisy, deception and cheating, who Ã¿åÅ Õ¶ ÕÅðÇÜ ÁÅÇê Öñ¯ÇÂÁÅ
usurp what belongs to others and put up ÔÇð Õ¿î¹ ÕðÅòÇä ÁÅÇÂÁÅ ðÅî¨ ê³éÅ - GHC
a false show of piety and religiosity can Waheguru (God) Himself comes to do
beguile the world all right, but they are the tasks of His saints. Where God comes,
cast off at the Divine Portal: the greatest of all, then there, it is but
‘Suffering and happiness from the Lord natural that the smaller gods and goddesses
comes; will automatically come.
All argument is of little avail.’ P. 146
Once the Tenth Master was holding his
ì¯ñä¹ ëÅç« éÅéÕÅ ç¹Ö¹ Ã¹Ö¹ ÖÃîË êÅÇÃ¨ ê³éÅ - ADF
‘diwan’ (holy congregation). This very
God Himself knows everything. But discourse was going on, when a Singh stood
when woe befalls a man – he takes refuge up and submitted, “O Sovereign! many
of men. You should pray to God; He is times we hear that the gods themselves
your saviour; He will annul all your come to attend holy company.” Guru Sahib
sorrows and sufferings. So, in this way, said, “Yes brother”. Such is the edict in
holy congregation! in the company of Guru Gurbani:
Nanak Sahib, you can yourself imagine ‘Saith Kabir: To whom shall we reveal this
what streams of nectar must have been truth?
flowing there. Thirty three crore gods used In holy company lies Paradise.’ P. 325
to attend the holy congregation of Guru ÕÔ¹ ÕìÆð ÇÂÔ ÕÔÆÁË ÕÅÇÔ¨ ÃÅèÃ¿×Çå ìËÕá
¿° Ë ÁÅÇÔ¨

ê³éÅ - CBE the voice, “O Narad! a holy congregation is
Where there is the company of saints in progress at such and such place. Come
and perfect holymen, it is paradise, and there.” Narad had just to think of it, when
there God Himself comes. There is an he reached there. What he saw there was
illustrative tale to this effect.
that the Lord was sitting at the back of all
Once Sage Narad went on a fast. He the devotees, and all around Him were
thought of going to Lord Vishnu in the sitting poor and humble people, and not
Paradise and have ‘jal-paan’, that is, take
the rich folk because the rich are proud, due
some water and after having a palmful of
it, break his fast. It is said about this sage to which their hearts are impure. They are
that he could go wherever he thought of not humble. Only a very rare rich person,
going and that no hurdle could stand in his who enjoys God’s grace, attends the holy
way. company, otherwise, a moneyed person
So Sage Narad reached the Paradise. never comes to the company of the holy. It
But when he went to pay obeisance to Lord is the place for the poor. Lord Christ says,
Vishnu, he came to know that He was not “An elephant can pass through the eye of
there. He asked Goddess Laxmi, where a needle somehow or the other, but a rich
Lord Vishnu had gone. She said, “He has person who is proud can never attain to the
gone without informing me where he was
house of God. He cannot reach the Divine
going. He must have gone to some devotee
Portal because his proud heart is bigger
because his devotees do not let Him sit on
the throne in peace. They continue pulling than even the skies.” So in this way, Sage
Him endlessly and so He is compelled to Narad saw that poor people were sitting.
go: Even the mats under them were patched
and worn out. They were not dressed in
‘Whithersoever the business and affair of His
beautiful clothes; there was no ostentation
slave is, thither the Lord runs.’ P. 403
whatsoever; no scents were being sprinkled;
ÜÔ ÜÔ ÕÅÜ ÇÕðÇå Ã¶òÕ ÕÆ åÔÅ åÔÅ À°Çá èÅòË¨
there wasn’t any gold-plated temple where
ê³éÅ - D@C they were sitting. It was an ordinary
Goddess Laxmi said to Narad, “You company of the holy. Holy men were
are a capable personage. Look for Him delivering discourses and God, sitting at the
everywhere.” At this Sage Narad surveyed back, was listening to them. Sage Narad
all around. First, he looked at big temples approached Him and said, “O Lord! how
but Lord Vishnu was not seen there. Then come that you are here?” He said, “Yes,
Narad. This is my abode. People say that I
he directed his gaze at the mountains, into
am without an abode. But the world does
the hearts of saints and sages, in the sea and not know that my abode, my relations and
at various other places where he could see, my beloved ones are in the holy company.”
but the Lord was not found anywhere. ‘O Sage Narad, the company of the holy is
Then he prayed to Him, “O Lord! kindly my own home.
let me know where you are, because my Having a glimpse of the holy is my own
glimpse.
gaze is failing to reach there. “At once came
The holy men are my mother and father, my

family, kin and friends. there and sit there to sell their commodity
The holy are my sons–superior and unique. as if in a market, asking the visitors to buy
The company of the holy is the treasure of all anything from them. What can they ask for?
life and soul.
‘By undertaking a pilgrimage one gets one
The service of the holy and their worship by
fruit, while by meeting a holy man, one gets
lighting lamps and burning incense is my
four fruits.
service and worship.
Saith Kabir: By meeting with the Guru, one
In the company of the holy can you
gets countless fruits.’
spontaneously have all joy and relish.
Supreme is the praise of holy company.’ åÆðæ ÕÆÂ¶ Â¶Õ ëñ, Ã¿å Çîñ¶ ëñ ÚÅðÍ
Kabit, Bhai Gurdas Ji ×¹ðÈ Çîñ¶ ëñ Áé¶Õ ÔËº, ÕÇÔå ÕìÆð òÆÚÅðÍ
ÇéÜ Øð î¶ð¯ ÃÅè Ã¿×Çå éÅðç î¹Çé, If the Guru (Holy Preceptor) is met,
çðÃé ÃÅè Ã¿×, î¶ð¯ ÇéÜ ðÈê ÔËÍ there is no end to the number of fruits one
ÃÅè Ã¿× î¶ð¯ îÅåÅ ÇêåÅ Á½ Õ°à¿ì ÃÖÅ, gets.
ÃÅè Ã¿× î¶ð¯ Ã¹å ÃÌ¶Ãà Áé±ê ÔËÍ
ÃÅè Ã¿× Ãðì ÇéèÅé êÌÅé ÜÆòé îË, In that case, one should ask for gifts
ÃÅè Ã¿× ÇéÜ êç Ã¶òÅ çÆê èÈê ÔËÍ from the Guru; why should one ask from
ÃÅè Ã¿× ð¿× ðÃ í¯× Ã¹Ö ÃÔÜ îË, them (gods)? So, in this way, all the great
ÃÅè Ã¿× Ã¯íÅ ÁÇå À°êîÅ Á½ À±ê ÔË¨ gods come to the holy company – to have
ÕÇì¼å, íÅÂÆ ×¹ðçÅÃ ÜÆ a glimpse of the saints. Such is the edict in
The Tenth Guru Sahib said, “O dear, Gurbani:
that is how Bhai Gurdas Ji has written.” The Refrain: Lord Shiva himself wanders in
Singhs said, “O True Sovereign, no doubt search of the God-knower.
he has written but you are capable and all èÅðéÅ - Çôò ÜÆ Ö¯Üç¶ Çëðç¶ ìÌÔîÇ×ÁÅéÆ ù - B, B
powerful. It will be very good, if you can
‘Gods like Shiva quest after the God-
show us a glimpse of Paradise for once.” At enlightened.
that moment, Guru Sahib showed kindness Saith Nanak: The God-enlightened with the
and opened their eyes. Supreme Being Himself are at one.’ P. 273
‘In all beings He Himself is manifest; ìÌÔî Ç×ÁÅéÆ ÕÀ° Ö¯ÜÇÔ îÔ¶Ãð¹ ¨
Through all eyes is He Himself the éÅéÕ ìÌÔî Ç×ÁÅéÆ ÁÅÇê êðî¶Ãð¹¨ ê³éÅ - BGC
beholder.’ P. 294
So he (Lord Shiva) gets a glimpse of
Ãðì íÈå ÁÅÇê òðåÅðÅ¨ Ãðì éËé ÁÅÇê ê¶ÖéÔÅðÅ¨ Waheguru (Lord God) through the God-
ê³éÅ - BID enlightened, and not otherwise, for such is
The moment he uttered these words, the Guru’s edict:
everybody got Divine insight. They saw that ‘The Primal mother by union with the
everywhere there was brilliant light and Eternal
radiance. All were delighted, when they saw To the three accepted regents gave birth.
that all the gods and goddesses come to the Those be the Creator (Brahma) the Preserver
place where holy discourse is going on. (Vishnu) and the Judge (Shiva).
He guides them as is His will and
‘Where the Lord’s discourse is going on,
commandment.
there even the Ganga comes by itself.’
Wonder of wonders!
ÔÇð ÕÆ ÕæÅ Ô¯å ÔË ÜÔ»¨ ×¿×Å íÆ Úñ ÁÅòå åÔ»Í The Lord to these three is invisible.
Even the gods, who are proud of Yet He views them at work.’ P. 7
having made eighteen pilgrimages, come Â¶ÕÅ îÅÂÆ Ü¹×Çå ÇòÁÅÂÆ ÇåÇé Ú¶ñ¶ êðòÅä°¨

ÇÂÕ° Ã¿ÃÅðÆ ÇÂÕ° í¿âÅðÆ ÇÂÕ° ñÅÂ¶ çÆìÅä°¨ absolutely no difference. They all become
ÇÜò ÇåÃ¹ íÅòË ÇåòË ÚñÅòË ÇÜò Ô¯òË ë¹ðîÅä¹¨ one with God.’ This is worth knowing.
úÔ¹ ò¶ÖË úéÅ éçÇð é ÁÅòË ìÔ¹åÅ Â¶Ô¹ ÇòâÅä°¨ ê³éÅ - G Those whose eyes have been opened, or
Lord God is watching all the gods, but those who have become enlightened, realize
He Himself is not visible to them. Then that this is perfectly true.’
where is He seen? He is seen amongst His
In this context, there is a story about
beloved devotees, because there is no
Lord Shiva and his wife Parvati. Once they
difference between God and His devotees.
happened to visit this earth and while
Such is the Guru’s edict:
wandering came to a place, where there
Refrain: Like the Lord Master Himself are were bushes growing on a high ground. He
they, who forget not His Name.
paid obeisance at that place. Parvati said,
èÅðéÅ - Ã»ÂÆ ÔÆ òð×¶ é¶, “What is the point in paying obeisance here,
ÇòÃð¶ éÅ éÅî ÇÜé·» ù - B, B.
where there is neither any temple nor any
ÇòÃð¶ éÅ éÅî ÇÜé·» ù - B, B.
Ã»ÂÆ ÔÆ òð×¶ é¶,................B. saint or holy man? I have not understood
to what or whom you have paid
‘Who are they like, who forget not the obeisance.”
Name?’ P. 397
ÇÜéÅ é ÇòÃðË éÅî¹ Ã¶ ÇÕé¶ÇÔÁÅ¨ ê³éÅ - CIG Lord Shiva replied, “O Parvati! this
mound or high ground that you see is the
The question that arises is: ‘Who are
place where once a holy man or saint used
they like, who do not forget God’s Name
to live. That holy man spent his life here by
and remember Him with every breath and
absorbing himself completely in God, by
morsel?’ Guru Sahib says:
becoming one with Him, and so his contact
‘They are like the Lord. Know that there is
got so much permeated in every particle of
absolutely no difference between the two.’
P. 397 this earth that even after thousands of years,
this place is exuding Divine fragrance.”
í¶ç¹ é ÜÅäÔ¹ îÈÇñ Ã»ÂÆ Ü¶ÇÔÁÅ¨ ê³éÅ - CIG
Parvati said, “O Lord, does it happen like
The Lord’s own aspect they bear: this also?” Lord Shiva replied in the
‘Between the saints and the Infinite Lord, affirmative and said, “Just as the oil in the
there is no difference.’ P. 486 shards of a broken pitcher of ghee (clarified
Ã¿å Áé§åÇÔ Á¿åð¹ éÅÔÆ¨ ê³éÅ - DHF butter) comes out in the heat of the sun and
There is no distinction between the they reflect its rays even after hundreds of
saint and Waheguru (Lord God). years, similarly, the piety of a beloved saint
of God spreads at the place of his worship
‘Those who have tasted the Divine elixir are
the pure beings. and meditation, and its fragrance can be felt
There is not the slightest difference between long afterwards very much like from a
God, them, me and you.’ Sarb Loh Granth broken bottle of scent. Similarly, the land
ÁÅåî ðÃ ÇÜÔ ÜÅéÔÆ Ã¯ ÔË õÅñÃ ç¶òÍÍ which receives the blessed touch of the
êÌí îÇÔ, î¯ îÇÔ, åÅÃ îÇÔ ð¿ÚÕ éÅÔé í¶ò¨ saints’ feet remains pleasing, and one feels
Ãðì ñ¯Ô ×Ì¿æ ÓÚ¯º like doing God’s meditation there because
Tenth Guru Sahib says: it is a supremely sacred place:
“Truly lovely is the spot where the holy have
‘He, who has tasted the Divine Elixir, their abode.’ P. 319
between him, God, me and you, there is

ÇÜæË ìËÃÇé ÃÅè Üé Ã¯ æÅé° Ã¹Ô¿çÅ¨ ê ³ é Å One). He is the Supreme of all.”
- CAI
Bhai Bhagirath was sitting at the
That place becomes beautiful and threshold of Sovereign Guru Nanak Sahib,
pleasing.” and owing to old predilections, he still
So Guru Sahib said, “In this way, meditated on the Devi (Goddess) in his
brother Gurmukh, the place where God’s heart. Some worshipper of Shakti or Maya
holy discourses are held, gods themselves had initiated him into worshipping the
come, and you can well imagine what will Devi. So Guru Sahib says that one is the
happen where Guru Nanak Sahib himself is worship of God, and the other is of gods
preaching God’s gospel. Guru Sahib was and goddesses made by God. The gods
Formless God Himself in the visible form. can’t grant emancipation to the soul:
The Formless Lord God is above form, ‘Thou who art known as the Primal
colour and dress. In God are present infinite Goddess-
number of powers; it is wrong to say that Where art thou hidden at the time of
they are millions and billions in number; it granting liberation?’ P. 874
is wrong to make mention of them; the å± ÕÔÆÁå ÔÆ ÁÅÇç íòÅéÆ¨ î¹ÕÇå ÕÆ ìðÆÁÅ ÕÔÅ ÛêÅéÆ¨
right thing will be to say that they are ê³éÅ - HGD
countless and innumerable, and the Namdev Ji asked her, “All call you the
Supreme power among them is the Guru- Primal Goddess. When men ask you to
form, whom we call Guru-Light. He is God grant liberation to them, then why do you
Himself, because there is no difference hide yourself?”
between God and the Guru - She replied, “O saint, I do not have the
‘I have churned the body ocean and I have power and ability to grant liberation. My
seen an enamouring thing come to view.’ followers are mistaken about me. I have the
P. 442
power to grant maya (material gifts) and
Ãî¹¿ç¹ Çòð¯Çñ ÃðÆð¹ Ôî ç¶ÇÖÁÅ ÇÂÕ òÃå° Áé±ê ÇçÖÅÂÆ¨ other excellences. In fact, they ask for ‘maya’.
ê³éÅ - DDB
Only a very rare one asks for liberation
Just as gods and demons had churned from me. Neither am I myself liberated, nor
the ocean and taken out fourteen gems, am I capable of granting liberation, because
similarly, by churning or exploring the we suffer from many delusions, which are
body, it has been seen that the Satguru not dispelled. Such is the True Guru’s edict:
(Perfect Holy Preceptor) himself is God’s
Refrain: Gods, goddesses, men and sages ever
image; there is no difference between the wander deluded with Maya.
two. In this way, seeing unattributed God
èÅðéÅ - îÅÇÂÁÅ ÇòÚ íðîç¶,
in the Guru-form, all our illusions are Ã¹ð éð Ãí ç¶òÆ ç¶òÅ - B, B.
removed. Ã¹ð éð Ãí ç¶òÆ ç¶òÅ - B, B.
‘The Guru is God, and God is the Guru, O îÅÇÂÁÅ ÇòÚ íðîç¶,............B.
Nanak. There is no difference between the All the gods and goddesses are born of
two, O brother.’ P. 442 Maya (Mammon):
×¹ð ×¯Çò¿ç¹ ×¹̄Çò¿ç¹ ×¹ðÈ ÔË éÅéÕ í¶ç¹ é íÅÂÆ¨ ê³éÅ - DDB
‘The Primal mother by union with the
There is no distinction between the Eternal
Guru and the Lord God, because the Guru To the three accepted regents gave birth.
is the image of the Akal Purkh (Timeless Those be the Creator (Brahma) the Preserver

(Vishnu) and the Judge (Shiva). Opening his eyes he saw a beautiful
He guides them as is His will and woman, but not like these ladies. She had
commandment. eight arms. Holding a broom in her hand,
Wonder of wonders! she was sweeping the floor.
The Lord to these three is invisible.
Yet He views them at work.’ Bhagirath asked her, “Mother, who art
‘Salutations to Him – the Primal, thou?” She replied, “I am the one whom
Immaculate, Eternal, Immutable – you worship and meditate upon.” He said,
Immutable through all time.’ P. 7 “O mother! how is it that you are sweeping
Â¶ÕÅ îÅÂÆ Ü¹×Çå ÇòÁÅÂÆ ÇåÇé Ú¶ñ¶ êðòÅä°¨ here?”
ÇÂÕ° Ã¿ÃÅðÆ ÇÂÕ° í¿âÅðÆ ÇÂÕ¹ ñÅÂ¶ çÆìÅä°¨
ÇÜò ÇåÃ¹ íÅòË ÇåòË ÚñÅòË ÇÜò Ô¯òË ë¹ðîÅä°¨ She said, “Guru Nanak Sahib is himself
úÔ¹ ò¶ÖË úéÅ éçÇð é ÁÅòË ìÔ¹åÅ Â¶Ô¹ ÇòâÅä°¨ an image of formless Lord God; he is God
ÁÅç¶Ã¹ ÇåÃË ÁÅç¶Ã¨ ¹ Himself, and we receive all our powers
ÁÅÇç ÁéÆ« ÁéÅÇç ÁéÅÔÇå Ü¹×¹ Ü¹×¹ Â¶Õ¯ ò¶Ã¨ ¹ ê³éÅ - G
from God.”
The chief gods – Brahma, Vishnu and
Shiva – are the sons of Maya herself. So At this Bhagirath said, “But mother, it
they are deluded or are caught in delusion: is you that I have been worshipping and
‘Human beings with Divine attributes, gods having faith in.” She said, “Son! now you
and goddesses – should also start having faith in him (Guru
All in illusion are caught.
So in illusion are caught Siddhas Nanak) because we also receive all our
(accomplished yogis), yoga- practitioners, powers from him. I have excellences, occult
even Brahma.’ P. 258 miraculous powers and money – these I
íðî¶ Ã¹Çð éð ç¶òÆ ç¶òÅ¨ íðî¶ ÇÃè ÃÅÇèÕ ìÌÔî¶òÅ¨ can bestow on my devotees, but the real
ê³éÅ - BEH thing – the supreme state, even we have not
Their illusion is not broken and they attained to it. That is with Guru Nanak, who
are not able to recognize Waheguru (Lord can bestow it.”
God).
‘Impassable, hard to subdue is Maya – As soon as, she said this, his eyes
Mankind in its illusion has it caught, and opened and he got enlightened that all his
deluded.’ P. 258 life had passed in vain. The Devi (goddess)
íðÇî íðÇî îÅé°Ö âÔÕÅÂ¶¨ ç¹åð îÔÅ ÇìÖî ÇÂÔ îÅÂ¶¨ said, “He (Guru Nanak) is perfect. God
ê³éÅ - BEH
Himself has come into the world in the
It is so difficult to cross the maya-ocean
visible form in the person of Guru Nanak
that not to speak of men, even gods and
Sahib and taken up this name ‘Nanak’. Son,
goddesses are deluded while crossing it.
They too cannot cross it and wander about take refuge at his feet! It is from here that
in misgivings. So, for the good and welfare you will receive everything.”
of mankind, there are Gurus who are God’s If after whole life’s endeavour his goal
image. At the Guru’s portal, gods and
or deity is wrong, then it is a very serious
goddesses start serving as we do.
error. At that very moment, he made a deal
Bhagirath repeatedly thought of his with Guru Nanak. He surrendered his all –
deity; he thought of the Devi (goddess).
mind, body and wealth – to him. Guru

Sahib says that all the gods and goddesses Therefore, I have decided that until I have
of the world sing God’s laudations in the a glimpse of the Devi, I won’t eat or drink
same manner as we do. anything, because after coming in the holy
Refrain: All gods and goddesses including company, I have heard that the biggest thing
Brahma and Vishnu sing Thy praises, O is the attainment of the supreme exalted
Master ……… state:
èÅðéÅ - ÂÆÃð ìÌÔîÅ ç¶ Ãî¶å ç¶òÆ ç¶òå¶, ‘O Nanak, if thou desirest eternal bliss,
å¶ðÅ ÜÃ ×ÅÀ°ä îÅñÕÅ - B, B remember thou ever the Omnipresent Lord.’
å¶ðÅ ÜÃ ú, ×ÅÀ°ä îÅñÕÅ - B, B P. 714
ÂÆÃð ìÌÔîÅ ç¶ Ãî¶å ç¶òÆ ç¶òå¶,.....B ÁÇìéÅÃÆ Ö¶î ÚÅÔÇÔ Ü¶ éÅéÕ ÃçÅ ÇÃîÇð éÅðÅÇÂä¨
‘Air, water, fire laud Thee; Dharmaraja ê³éÅ - GAD
[celestial Judge of human actions] lauds Thee “O Sovereign! I have seen a miracle.”
at Thy Righteous Portal. He described the entire miracle, and then
Chitra and Gupta, recorders of men’s deeds said, “O Lord! be merciful to me. Show me
chant Thy laudation, the path by which I may be able to meet
whose record Dharamraja considers. with God; show Thy grace.” At this Guru
Shiva, Brahma and Devi – all laud Thee,
Sahib said, “My dear! just see that a cart
Shining in the splendour by Thee given.
Indra on his throne in company with deities,
which moves has two wheels; birds that fly
also sings Thy praises.’ P. 6 have two wings. Therefore, first, imbibe two
×ÅòÇÔ å°Ôé¯ êÀ°ä° êÅäÆ ìËÃå¿ ð¹ ×ÅòË ðÅÜÅ èðî¹ ç¹ÁÅð¶¨ things in your heart or mind. One is that
×ÅòÇÔ ÇÚå° ×¹êå° ÇñÇÖ ÜÅäÇÔ ÇñÇÖ ÇñÇÖ èðî¹ òÆÚÅð¶¨ God pervades everywhere. He is all-
×ÅòÇÔ ÂÆÃð¹ ìðîÅ ç¶òÆ Ã¯ÔÇé ÃçÅ ÃòÅð¶ÍÍ knowing; He knows both within and
×ÅòÇÔ ÇÂ¿ç ÇÂçÅÃÇä ìËá¶ ç¶òÇåÁÅ çÇð éÅñ¶¨ ê³éÅ - F without; you should live in fear of Him.
All the high and mighty sing God’s Remember Him at all times that He is
praises. Therefore, holy congregation, when watching all your deeds. Secondly, God is
Bhagirath saw this illustration, he so good and noble that He continues
surrendered himself to the Guru. He did showering bounties on the people of the
not align with the Guru partly but fully. He world even without their asking:
surrendered his self, body, mind and ‘The Giver continues giving (but) the
wealth to the Guru. When Guru Sahib recipients grow weary of receiving.
concluded the discourse, he (Bhai Bhagirath) All the ages through the partakers continue
partaking (of His provisions).’ P. 2
prayed, “O Sovereign! I have wasted my life
in Tantric worship. I did not know that self- ç¶çÅ ç¶ ñËç¶ æÇÕ êÅÇÔÍÍ Ü¹×Å Ü¹×å
¿ Çð ÖÅÔÆ ÖÅÇÔ¨
ê³éÅ - B
realization is something else; I thought that
I would receive it from Devi-worship itself Just as parents nurture their children,
and that I would realize self from here, and similarly, He (God) nurtures us. Our body
from here itself I would attain to the has been shaped by Him. It is again He who
supreme exalted state. To achieve this end, provides us sustenance. We have done
I engaged myself in very rigorous and nothing. He has produced things out of
difficult austerities and penances and land, by eating which we can live and
observed fasts. O Sovereign! now I have complete the journey of our life. Then He
been weeping for the past two days; I have is merciful, benevolent and forgiving. He is
not eaten or drunk anything either. the liberator of the fallen and redeemer of

rank sinners. love.’ P. 722
‘Wherever I behold, is the Lord’s presence – ÇÂÁÅéóÆÂ¶ îÅéóÅ ÕÅÇÂ Õð¶ÇÔ¨
Never goes He out of sight or far. ÁÅêéóË ØÇð ÔÇð ð¿×¯ ÕÆ é îÅä¶ÇÔ¨
In all creation pervasive – with my mind ÃÔ¹ é¶óË èé Õ¿îñÆÂ¶ ìÅÔð¹ ÇÕÁÅ ãÈãÇ¶ Ô¨
ever on Him I meditate. íË ÕÆÁÅ ç¶ÇÔ ÃñÅÂÆÁÅ éËäÆ íÅò ÕÅ ÕÇð ÃÆ×Åð¯¨
He alone is accounted a companion, who Put in your eyes the collyrium of God’s
separates not here and hereafter. fear. Instead of adorning yourself with
Paltry is said to be the joy, which passes off beautiful raiments and gold ornaments,
in an instant.
adorn yourself with God’s love. When you
Giving sustenance, the Lord cherishes all
and He is short of nothing. adorn yourself with God’s love, then this
With each breath the Lord looks after us.’ body and soul will become pleasing to
P. 677 Lord God. So such is the Guru’s edict:
ÜÔ ÜÔ ê¶ÖÀ° åÔ ÔÜÈÇð çÈÇð ÕåÔ¹ é ÜÅÂÆ¨ Refrain: Adorn thine within with the Lord’s
ðÇò ðÇÔÁÅ Ãðìåz îË îé ÃçÅ ÇèÁÅÂÆ¨ fear and love,
ÂÆå À±å éÔÆ ìÆÛ°óË Ã¯ Ã¿×Æ ×éÆÁË¨ Then will you become pleasing to Him.
ÇìéÇÃ ÜÅÇÂ Ü¯ ÇéîÖ îÇÔ Ã¯ Áñê Ã¹Ö¹ íéÆÁË¨ èÅðéÅ - íË å¶ êÌ¶î çÅ Çô¿×Åð Á³çð Õð ñË,
êÌÇåêÅñË ÁÇêÁÅÀ° ç¶ÇÂ ÕÛ° À±é é Ô¯ÂÆ¨ ë¶ð À°Ôù íÅÁ ÜÅò¶º×Å -B, B.
ÃÅÇÃ ÃÅÇÃ Ã¿îÅñåÅ î¶ðÅ êÌí¹ Ã¯ÂÆ¨ ë¶ð À°Ôù ÜÆ, íÅÁ ÜÅò¶º×Å,......B, B.
God is never far from us. Therefore, for íË å¶ êÌ¶î çÅ Çô¿×Åð Á³çð Õð ñË,...B.
such a merciful and benevolent Lord Father, ‘In my parents’ home (this world), I, the
you should imbibe love and devotion in bride, remained very childish.’ P. 357
your heart. So, when, you have done these ê¶òÕóË èé ÖðÆ ÇÂÁÅäÆ¨
two things and adorned your heart with Guru Sahib says that when we are in
them, then God will cast His gracious this world, we are completely foolish and
glance on you. But unless you adorn your ignorant because we have not known the
heart with these things, you may indulge in Lord’s worth –
any number of hypocritical practices and ‘And of that Spouse (Lord God), I knew not
deeds, you cannot attain to the Supreme the worth.
state because – My Spouse is but one. There is no other
‘My beloved, this body cloth mercerized by second like Him.
worldly attachments, is dyed in greed. If He casts a glance of grace, then shall I
My beloved, such a cloak pleases not my meet Him.’ P. 357
groom. ÇåÃ¹ ÃÔ ÕÆ îË ÃÅð é ÜÅäÆ¨
How can the bride go to His couch?’ P. 721 ÃÔ¹ î¶ðÅ Â¶Õ° çÈÜÅ éÔÆ Õ¯ÂÆÍÍ
ÇÂÔ åé° îÅÇÂÁÅ êÅÇÔÁÅ ÇêÁÅð¶ ñÆåóÅ ñÇì ð¿×ÅÂ¶¨ éçÇð Õð¶ î¶ñÅòÅ Ô¯ÂÆ¨
î¶ðË Õ¿å é íÅòË Ú¯ñóÅ ÇêÁÅð¶ ÇÕÀ° èé Ã¶ÜË ÜÅÂ¶¨ It was only when we left this place,
A little ahead, Guru Sahib says: that we realized the truth –
‘O silly woman, why takest thou pride? ‘In the Husband’s home (the next world) has
Why enjoyest thou not the love of God, in the bride realized truth,
thy own home? And spontaneously got to know and
Thy Bridegroom is quite near, O foolish recognize the Spouse.’ P. 357
bride, ÃÅÔ¹ðóË èé ÃÅÚ¹ êÛÅÇäÁÅ¨
Put the salve needles of God’s fear into thine ÃÔÇÜ Ã¹íÅÇÂ ÁÅêäÅ Çêð¹ ÜÅÇäÁÅ¨
eyes and make the decoration of the Lord’s
It is with the Guru’s grace that I, the

bride, have got this understanding – the Name became lodged in his mind and
‘If by the Guru’s grace she obtains such heart, and the mind stopped wavering. In
wisdom, the earlier mental inclination, no doubt,
Then the bride shall become pleasing to her poise had come in ‘tratak’ (looking at a
Spouse’s heart.’ P. 357 particular sign without winking till water
×¹ð êðÃÅçÆ ÁËÃÆ îÇå ÁÅòË¨ comes into the eyes) all right, but there was
å» ÕÅîÇä Õ¿åË îÇé íÅòË¨ no pleasure or relish; there was frustration
Then this bride becomes pleasing to and anger. But love for the Name is full of
the Spouse and wins his heart. joy and relish.
‘Saith Nanak: Should the bride deck herself Without love for God, man is not rid
with fear and love, of the desire for physical sensual pleasures,
Shall the Spouse ever bless her couch.’
which enfeeble man’s mind, and when both
P. 357
mental and physical powers get expended
ÕÔå° éÅéÕ¹ íË íÅò ÕÅ Õð¶ ÃÆ×Åð¹¨
and exhausted, then as Guru Sahib says –
Ãç ÔÆ Ã¶ÜË ðòË íåÅð¹¨
‘Forgetting the Lord, man indulges in
Therefore, if you are to adorn yourself, physical sensual pleasures.
then adorn with the Lord’s fear and love. Then do the ailments arise in his body.’
Decorate yourself with God’s awe and P. 1256
devotion. Then shall you be never ÖÃî¹ ÇòÃÅÇð ÕÆÂ¶ ðÃ í¯×¨ å» åÇé À°Çá Öñ¯Â¶ ð¯×¨
separated from Him. We forget God, and get engrossed in
So Guru Sahib said, “Look, dear sensual pleasures; nobody till today has
devotee, always regard God as ever present. ever consumed sensual pleasures, it is the
Never say that He does not exist. When pleasures that consume man. Alcohol is not
you consider Him omnipresent or exhausted; it is the alcohol that consumes
immanent, then shall you reach in His man; his heart and lungs become weak; his
glorious presence, for He is the master of brain loses the power of thinking; it causes
millions and billions of regions and all-round weakness in him. Take any drug
universes. There you should deck yourself or intoxicant of the world; it consumes and
with His love and fear. It is pure awe and destroys man. Bharthari Hari has rightly
reverence, different from the fear of a snake. said, “It is a matter of surprise that we
It is a loving and reverential awe which think that it is we who are enjoying and
makes you ever wary of doing anything consuming pleasures, eating dainty foods,
wrong. So adorn yourself with fear and love but it is the other way round; it is the foods
of God. Live in the Lord’s awe and loving and pleasures that are consuming us.”
devotion. By doing so, your Divine Name Guru Sahib says, “The tastier are the
meditation stage will start becoming foods you eat, the more shall they harm and
higher.” consume you, and then this body shall be
So, in this way, he was given the boon afflicted with various ailments. So in this
of God’s Name. At that very moment, he way, physical strength or energy is sapped;
was enraptured; he tasted the Name-nectar; it is destroyed and then the longing and
the Tantric impurity or dross was removed; inclination for sensual pleasures defile the
Gurmat became firmly embedded in him; mind. As a result, the mind stops getting

absorbed in Divine Name meditation. The satisfied -
more man partakes of sensual pleasures, the ‘Even after witnessing many festivities, and
more he hungers for them. Never do the spectacles eyes are satisfied not.’
partaken sensual pleasures satisfy man – Á¼ÖÆ ò¶ÇÖ é ðÜÆÁÅ ìÔ¹ ð¿× åîÅÃ¶¨
Refrain: Varied spectacles and festivities Imbibing love for saints and devotees
satisfy not man’s eyes.
is the only true path of life or religious
èÅðéÅ - ìÔ¹ ð¿× åîÅÃ¶ - B, B.
practice and tradition. So, in this way, his
Á¼ÖÆÁ» ç¶Ö é ð¼ÜÆÁ» - B, B.
ìÔ¹ ð¿× åîÅÃ¶.......... - B. inclination for sensual pleasures and
enjoyments was ended. The inclination for
‘Even after witnessing many festivities eyes
are satisfied not. joys, man always asks for. There is none in
Hearing praise and blame, weeping and the world, who asks for God’s love or longs
laughter, ears are gratified not. for a glimpse of Him. Such persons are
Enjoying sensual pleasures and relishes, the indeed very rare. Day and night man prays
tongue is contented not.
to God for the fulfilment of his needs and
Smelling scent and odour the nose is pleased
not. for the gratification of sensual enjoyments.
False is the belief that someone can live to The craving for them never ends. First, man
his heart’s content. says that he may have twenty thousand
So love of saints and disciples is the only rupees, then he wants to have twenty lakhs.
true religious practice and path.’
And when he acquires twenty lakhs, he
ÁÖÆ ò¶ÇÖ é ðÜÆÁÅ ìÔ¹ ð¿× åîÅÃ¶Í
wishes to have twenty crores. His craving
À°ÃåÇå Çé§çÅ Õ¿Çé Ã¹Çä ð¯òÇä åË ÔÅÃ¶Í
ÃÅçÆ ÜÆí é ðÜÆÁÅ ÕÇð í¯× ÇìñÅÃ¶Í continues increasing –
éÕ é ðÜÅ òÅÃ¹ ñË ç¹ð×¿è Ã¹òÅÃ¶Í ‘The thirst (desire) of only a few is quenched.
ðÇÜ é Õ¯ÂÆ ÜÆÇòÁÅ Õ±ó¶ íðòÅÃ¶Í Man amasses millions and lacs of millions
êÆð î¹ðÆç» ÇêðÔóÆ ÃÚÆ ðÔðÅÃ¶¨ but restrains not his mind.
Till today, nobody in the world has He longs for more and more.’ P. 213
ever been satisfied with enjoying sensual ÇåzÃéÅ Çìðñ¶ ÔÆ ÕÆ ì¹ÞÆ Ô¶¨
pleasures. Neither are the eyes satisfied Õ¯Çà Ü¯ð¶ ñÅÖ ´¯ð¶ îé° é Ô¯ð¶¨
with watching spectacles and festivities, nor êðË êðË ÔÆ ÕÀ° «ÞÆ Ô¶¨
are the ears satisfied with hearing, nor is So, the inclination and involvement in
the tongue satisfied with tasting various desires and enjoyments never comes to an
relishes, nor is the nose satisfied with taking end.
in scents and fragrances. Even with the ‘The hunger of the hungry departs not, even
desire of living nobody is fully satiated. though he may pile up loads of the world’s
When one becomes 200 years old, one says (valuables).’ P. 1
it is still less; even when man dies at the í¹ÇÖÁÅ í¹Ö é À°åðÆ Ü¶ ì¿éÅ ê¹ðÆÁÅ íÅð¨
age of 500 years, it is said that he has Even if he has bundles of material
passed away rather early – acquisitions of the fourteen worlds, his
‘False is the belief, that one can live one’s inclination for indulging in sensual
life to one’s heart’s content.’ pleasures is never satisfied. How bad is this
ðÇÜ é Õ¯ÂÆ ÜÆÇòÁÅ Õ±ó¶ íðòÅÃ¶¨ tendency? When man is on the verge of
So, no sense organs are ever fully death, this inclination troubles him very

much. It becomes a powerful desire, due to enlightened), the ‘ego’ within him is
which we are born again to die. He, who removed and his self becomes healthy and
craves for money all his life, is born in the strong. Holy congregation! by revealing the
snake existence. When man has desire for value of God’s Name, ‘bani’ creates zest and
interest in the heart, because ‘bani’ tells us
owning a house, what will happen? He will
repeatedly –
become a pret or a ghost after his death. He
Refrain: Fulfilled are all your desires
who is excessively interested in women, is By reciting Satnam Waheguru (True is God’s
born as a prostitute after his death. He, Name), O dear.
who pays attention to sons, wants more sons èÅðéÅ - ÇÂ¼ÛÅ Ô¯ä Ãí¶ å¶ðÆÁ» êÈðÆÁ»,
or has not been blessed with one, or his son ÃÇåéÅî¹ Üê Õ¶ òÅÇÔ×¹ðÈ - B, B
has died, whom he misses exceedingly, will î¶ð¶ ÇêÁÅð¶, ÃÇåéÅî Üê Õ¶ òÅÇÔ×¹ð- È B, B
become a swine or a pig. Pigs have large ÇÂ¼ÛÅ Ô¯ä Ãí¶ å¶ðÆÁ» êÈðÆÁ»..........B
litters of even twelve piglets. But when Gurbani tells us –
man’s attention and interest is directed ‘By remembering the Lord, the desire is
fulfilled.’ P. 263
towards God, then Guru Sahib says –
êÌí ÕË ÇÃîðÇé êÈðé ÁÅÃÅ¨
‘Whoever at the last moment brings to mind
the Lord, ‘In Lord’s meditation are wealth, miraculous
And in such contemplation dies, powers and the nine treasures.’ P. 262
Saith Trilochan, liberated shall be – êÌí ÕË ÇÃîðÇé ÇðÇè ÇÃÇè éÀ° ÇéÇè¨
The Lord in his heart abiding.’ P. 526
‘The nine treasures and eighteen miraculous
Á¿Çå ÕÅÇñ éÅðÅÇÂä° ÇÃîðË ÁËÃÆ ÇÚ¿åÅ îÇÔ Ü¶ îðË¨ powers go after him, who ever keeps the
ìçÇå Çåñ¯Úé° å¶ éð î¹ÕåÅ êÆå¿ìð¹ òÅ Õ¶ ÇðçË ìÃË¨ Lord enshrined within his mind.’ P. 649
God comes to abide in the heart of éò ÇéèÆ ÁáÅðÔ ÇÃèÆ ÇêÛË ñ×ÆÁÅ ÇëðÇÔ
such a one. So in this way, Bhai Bhagirath Ü¯ ÔÇð ÇÔðçË ÃçÅ òÃÅÇÂ¨
did God’s meditation. He collected the ‘bani’ Man’s inclination is awakened. So ‘bani’
uttered by Guru Sahib, reflected over it and urges man towards Divine Name
recited it. meditation and tells him –
Reflection on Gurbani directs man ‘Invaluable is the Lord’s Name.
towards God’s Name. It is from a reflection None knows its worth.
over Gurbani that interest in God’s Name Saith Nanak: Such as have good fortune on
arises in the heart. If man recites only God’s their foreheads recorded,
In joy of the Lord disport.’ P. 81
Name, then after sometime, his fuel or
energy becomes exhausted and his interest ÃÅÂÆ éÅî¹ Áî¯« ÕÆî é Õ¯ÂÆ ÜÅäç¯ÍÍ
ÇÜéÅ íÅ× îæÅÇÔ Ã¶ éÅéÕ ÔÇð ð¿×¹ îÅäç¯¨
in the Name cools down. But if man reflects
also over Gurbani, he progresses in the Gurbani teaches us repeatedly that the
spiritual sphere by leaps and bounds, wealth of God’s Name shall go with us to
because thoughts continue coming and the other world. All the rest of the wealth
man’s mind is made up to pursue the earned through various secular and pious
spiritual path. So, daily recitation of God’s deeds will be looted by Yama’s (God of
Name removes the impurity of the mind or death) agents on our way to the world
heart, and one gains enlightenment. When hereafter. He, who has wealth of the Name,
man serves the Gurmukh (Guru- is revered and respected both here and at

the Divine Court – soul or mind has not become enlightened.
‘None shall address thee rudely in God’s Teaching him repeatedly, Guru Sahib says–
Court. Refrain: O ignorant mind, forget haughty
All shall welcome thee saying, “Come, sit intellect.
down”.’ P. 262 èÅðéÅ - îé í¯ÇñÁÅ, Ô À°îË Ã¹ðÇå ÇòÃÅð -B, B.
ÔÀ°
ð¶ ð¶ çð×Ô ÕÔË é Õ¯À±¨ ÁÅÀ° ìËá° ÁÅçð¹ Ã¹í ç¶À±¨ ÔÀ°îË Ã¹ðÇå ÇòÃÅð - D, B.
It is a very big thing, if one is îé í¯ÇñÁÅ,...... ...........-B.
ñÁÅ,.................-B.
respected in God’s Court also. There, one ‘Thou that art artless or ignorant, forget
having the wealth of Name is greeted thought of egoism.’ P. 1168
respectfully, “Please come and sit down. í¯ÇñÁÅ ÔÀ°îË Ã¹ðÇå ÇòÃÅÇð¨
You are blessed because you have come
In what vain things has man got
after doing very good work in the world.”
involved? We have knowledge or
Then all worries do vanish, and all pain
understanding of this life. This is my son;
and suffering is removed, because this fear
these are my daughters; these are my
is killing man – who knows where God
brothers; this is my property; this is my
may send him? Holy congregation, none
friend; these are my enemies; this man is
knows about it. But he who has the wealth
from our village; this is our brotherhood;
of God’s Name –
this is such and such man; we live in
‘The Name Divine, commodity that thou thoughts of egoism. Never does man say
hast come into this world to purchase,
that this is his Waheguru (God). None says
In the abode of God’s devotee is found.
Discarding pride, in lieu of egoism of mind, so. At this Guru Sahib expresses great
Purchase it; the Name Divine in the scales surprise and wonder –
of your heart weigh. ‘The mortal thinks not of his Succourer, who
Packing your load, with the holy should you is ever with him.
take the path, He bears love to the one who is his enemy.’
And all other poisonous entanglements P. 267
discard. Ã¿Ç× ÃÔÅÂÆ Ã¹ ÁÅòË é ÚÆÇåÍÍ
Thus shall all on you shower praise, Ü¯ ìËðÅÂÆ åÅ ÇÃÀ° êÌÆÇå¨
And at the Portal Divine shall your face Man has forged loving friendship with
glow.’ P. 283 those who are out to harm him and cause
ÇÜÃ¹ òÖð ÕÀ° ñËÇé å å±± ÁÅÇÂÁÅ¨ him pain and suffering, that is, demerits like
ðÅî éÅî¹ Ã¿åé ØÇð êÅÇÂÁÅ¨ lust, wrath, avarice, attachment, pride, envy,
åÇÜ ÁÇíîÅé° ñ¶Ô¹ îé î¯Çñ¨ miserliness, slandering, backbiting, hopes,
ðÅî éÅî¹ ÇÔðç¶ îÇÔ å¯Çñ¨ apprehensions etc. But Lord God, who is to
ñÅÇç Ö¶ê Ã¿åÔ Ã¿Ç× ÚÅ«ÍÍ give him joy and comfort by always
Áòð ÇåÁÅÇ× ÇìÇÖÁÅ Ü¿ÜÅñ¨ remaining with him, he has forgotten
è¿Çé è¿Çé ÕÔË Ãí¹ Õ¯ÇÂÍÍ because he is lost in the thought of egoism.
î¹Ö À±Üñ ÔÇð çð×Ô Ã¯ÇÂ Â¨¨
So Guru Sahib says –
The face of such a one becomes radiant ‘Rare are those that in such trade or
in God’s Court. But Guru Sahib says that commerce engage.’ P. 283
even after listening to so many things, the ÇÂÔ¹ òÅêÅð¹ ÇòðñÅ òÅêÅðË¨
world is not awakened; the world is lying
Only a rare person gathers the wealth
unconscious and oblivious in ego. Man’s
of the Name.

‘To such is Nanak ever a sacrifice.’ P. 283 meeting him.
éÅéÕ åÅ ÕË Ãç ìÇñÔÅðË¨ A lotus loves the water where it blooms.
Peacocks and babihas (rain birds) start
Guru Sahib says that he is hundred
singing at the sight of black clouds.
times a sacrifice to one who gathers the The woman loves her husband and the
wealth of God’s Name. So, holy mother, her son.
congregation, this is the inspiration and Similar is the love of the disciple for his ‘pir’
teaching that we get from Gurbani. (religious or spiritual guide) which endures
throughout his life.’
Remaining in Guru Nanak Sahib’s
Bhai Gurdas Ji, Var 27/4
company, Bhai Bhagirath served the
Ú¿ç ÚÕ¯ð êðÆå ÔË, ñÅÇÂ åÅð ÇéÔÅñ¶Í
devotees and in a matter of days, his
ÚÕòÆ ÃÈðÜ Ô¶å ÔË ÇîÇñ Ô¯Çé Ã¹ÖÅñ¶Í
consciousness became so exalted that the é¶Ô¹ Õòñ Üñ ÜÅäÆÁË ÇÖÇó î¹Ô ò¶ÖÅñ¶Í
journey which is completed in years or in î¯ð ììÆÔ¶ ì¯ñç¶ ò¶ÇÖ ìçñ ÕÅñ¶Í
many lives, was completed in a short éÅÇð íåÅð ÇêÁÅð¹ ÔË î» ê¹å ÃîÅñ¶Í
period of time. Guru Sahib bestowed his êÆð î¹ðÆçÅ ÇêðÔóÆ úÔ¹ ÇéìÔË éÅñ¶¨
grace on him – One day, a man from a well-to-do and
‘Saith Nanak: Blessed are they by the Divine respectable family came to Guru Sahib.
glance gracious.’ P. 8 Circumstances had made him poor; he was
éÅéÕ éçðÆ éçÇð ÇéÔÅñÍÍ what you would call a gentleman. [Many
He was exalted to the Supreme state. persons have written that Bhai Mardana
Ending the sense of duality in him, he came to Guru Sahib]. He made a request to
achieved a state indistinct from God. He Guru Sahib, “O Sovereign! you impart
attained union with the Lord. spiritual teachings to all and uplift
everyone spiritually. On the other hand, you
When Guru Nanak Sahib came to
enlighten people about trade and commerce
Sultanpur Lodhi, Bhai Bhagirath too left
too, and customers also come to you. When
Malsihan and accompanied Guru Sahib to
counting ‘dharis’ (one dhari = 5 seers, or 4.46
Sultanpur. When Guru Sahib worked at the
kg), when they reach the number 13
Modikhana (Provisions Stores), he (Bhai
(Thirteen; in Panjabi ‘Tera’ which means
Bhagirath) remained close by him. Although
‘yours’), you continue repeating ‘tera, tera’
his village was quite near, yet he never
and dole out countless measures. Repeating
went back to his village. He did not want
‘tera, tera’ you are lost in deep meditation
to separate from Guru Sahib even for a
or trance. But you do perfect commerce
second. So, he continued watching Guru
also. You are the protector of both this
Sahib all the time, and if Guru Sahib was
world and the world hereafter, both material
out of his sight even for a short while, his
and spiritual world. O Sovereign! I, a poor
heart started sinking. Even for a second he
one, am in great difficulty. I belong to a
did not want Guru Sahib to go out of his
respectable family; until now I have never
sight. He fell so much in love with Guru
begged before anyone; my daughter has
Sahib as is described in the following verses
become of marriageable age; I cannot keep
of Bhai Gurdas Ji:
her at home because today the time is such
‘A chakor (bird) loves the moon and
when we are slaves, and Pathans are the
continues gazing at it intently.
A chakwi (bird) loves the sun and finds joy in
rulers and they carry away young girls.

Therefore, I wish to marry off my daughter to stay for a night and not for two? I advise
at an early age. O Sovereign, so I am day you to stay for two nights. We have here
and night worried about her. Kindly tell me very fast Multani horse carriages. It will
some way out of my predicament.” Guru take you to Sultanpur in a short time. Of
Sahib heard his doleful appeal and said, “O the two nights that you spend in it, you can
dear, don’t worry. You should only tell me account towards staying here. Your task
what you want.” Instantly, Guru Sahib will be accomplished. Besides, you will
wrote down all the things on a piece of have packed goods; how will you carry
paper – provisions, clothes and all other them yourself? Better sit in the horse
things, and said, “You should not worry at carriage and go by it.”
all. You will get all the things in a couple Bhai Bhagirath said, “It is all right. I
of days.” Guru Sahib called Bhagirath and know all these things, but the command is
gave him money and said, “O Gursikh, go of my powerful master.” Mansukh Ji asked,
to Lahore and buy all the things from there. “Are you in someone’s service? Is it the
Take this money and accomplish everything Pathan’s command or of some other ruler?”
quickly. At Lahore, you will stay only for Bhai Bhagirath said, “If it were the
a night, and not for a second.” Guru Sahib command of a ruler, I would have had no
explained the whole thing to him, gave him difficulty. But his command is of that
money and Bhagirath reached Lahore. mighty master by disobeying whom I shall
When he went there, he found a good be ruined both here and in the world
trader, whose name was Mansukh. He hereafter.” On hearing this, Bhai Mansukh
showed him the list of things and said, was at once startled. He exclaimed, “What!
“Shah Ji (Merchant)! there is a marriage and Is there any such ruler in the world by
here is the list of articles. We need them at disobeying whom, one is ruined in this
earliest. Whatever you have you may world as well as in the other world? We
provide, and the rest you may procure have no doubt heard about worldly harm
from others.” Bhai Mansukh read the list or ruin, but so far as spiritual sphere or the
and said, “Brother what is your name?” hereafter is concerned that is not at all
He said, “I am called Bhagirath.” under any ruler’s domain. Brother
Bhagirath! is it so difficult for you to
Mansukh, “Brother Bhagirath! except disobey your master?” Bhai Bhagirath said,
the ‘choora’ (red and white ivory bangles “It is very difficult because the service
worn by a bride) all other articles I can get undertaken by me is not the one for which
readied right now. The kind of ‘choora’ I receive any wages. It is a service which
mentioned in this list will need two days involves continuous giving away and
to prepare.” surrendering of the self, and not keeping or
Bhai Bhagirath said, “Look brother retaining anything as one’s own. This is
Mansukh! I cannot stay for more than one indeed a very difficult service.” Such is the
night because such is my master’s command Guru’s edict –
to me.” Refrain: Difficult is the service of the Guru,
For it involves giving the head and
Mansukh said, “Are you an employee surrendering the self.
of Daulat Khan Lodhi? Has he ordered you
èÅðéÅ - ×¹ð ÕÆ Ã¶òÅ Á½ÖÆ ÔË - B, B

ÇÃð¹ çÆÜ¶ ÁÅê ×òÅÇÂ, - B is not a servant of the Guru but is his rival.
×¹ð ÕÆ Ã¶òÅ ........- B, B His service does not bear fruit or is not
‘The service of the True Guru is hard. It is accounted for. The Guru’s servant has to
obtained by surrendering one’s head and lose himself in the Guru’s lap. Selfless
losing self-conceit or egoism.’ P. 27 service and ego cannot abide at the same
Ãå×¹ð ÕÆ Ã¶òÅ ×ÅÖóÆ ÇÃð¹ çÆÜË ÁÅê¹ ×òÅÇÂ¨ place or in the same person –
ÃìÇç ÇîñÇÔ åÅ ÔÇð ÇîñË Ã¶òÅ êòË Ãí æÅÇÂ¨ ‘Ego is at variance with God’s Name: the
Bhai Bhagirath said, “Brother Mansukh! two dwell not in one place.’ P. 560
I am in the service of the Guru, and my ÔÀ°îË éÅòË éÅÇñ Çòð¯è¹ ÔË ç¹ÇÂ é òÃÇÔ ÇÂÕ áÅÇÂ¨
Guru’s command is that I am not to stay If there is ‘I’ or ‘ego’ in the heart of the
here for more than one night and the service servant or the devotee, his service is not
of the holy man is difficult indeed. If in this accounted for. The ‘service’ or ‘devotion’ of
service, man retains his self or ego, then he only that devotee is accounted for, who
cannot render service. This service cannot removes his ‘ego’ or ‘I-ness’, and as long as
be done if one thinks – I should remain, there is ‘ego’ or ‘self-conceit’, Guru Sahib
my existence should remain and then I says –
should render service too. Man has to erase ‘Accept thou death first, abandon the hope of
himself, that is he has to destroy his self or life, and be the dust of the feet of all, then
ego.” alone come thou to me.’ P. 1102
‘The servant who lives in the Guru’s house, êÇÔñÅ îðä° ÕìÈÇñ ÜÆòä ÕÆ ÛÇâ ÁÅÃ¨
should heartily obey the Guru’s command. Ô¯Ô¹ ÃíéÅ ÕÆ ð¶äÕ
° Å åÀ° ÁÅÀ° ÔîÅðË êÅÇÃ¨
He should nowise show off his ego. He who serves with the sense of ‘ego’
On the Name Divine ever with his heart
or ‘I’ in him is not a servant.
should he meditate.
He, who sells his soul to the True Guru, the Once there was a holy man. A robber
affairs of that slave are set aright. came to him. The Police was chasing him,
He, who performs the Guru’s service and when the Police came quite near, he
without desire for reward, attains to the thought that the holy man or the saint
Lord.’ P. 287
would surely come to his rescue.
×¹ð ÕË Ç×ÌÇÔ Ã¶òÕ¹ Ü¯ ðÔË¨ Approaching the saint, he fell at his feet
×¹ð ÕÆ ÁÅÇ×ÁÅ îé îÇÔ ÃÔË¨
and said, “Sir, I am a robber. I am not
ÁÅêÃ ÕÀ° ÕÇð ÕÛ° é ÜéÅòË¨
ÔÇð ÔÇð éÅî¹ ÇðçË Ãç ÇèÁÅòË¨ hiding this fact from you, and the Police
îé° ì¶ÚË ÃÇå×¹ð ÕË êÅÇÃ¨ yonder there is after me. If you save me
ÇåÃ¹ Ã¶òÕ Õ¶ ÕÅðÜ ðÅÇÃ¨ today, I will not forget your favour all my
Ã¶òÅ Õðå Ô¯ÇÂ ÇéÔÕÅîÆ¨ life.” The holy man said, “My dear, now
ÇåÃ ÕÀ° Ô¯å êðÅêÇå Ã¹ÁÅîÆ¨ there is no time for talking or discussing.
God is met by those who erase their Pick up the rosary from there and start
self. If the ‘I-feeling’ (ego) remains reciting ‘Waheguru, Waheguru’ (God’s
unchanged, and he does service as well as Name).” At that very instant came the
counts himself important and wishes that he Police, but this robber kept sitting there
should also be praised, people should reciting the beads of rosary. The Police said,
regard him as good and noble and should “Holy man, has a thief or robber come
obey him too, then brother, such a person here?”

The holy man said, “Brothers! for us man said, “No, no; they were God Himself.
both the saint and the robber are the same.” Their appearance was such, but they were
‘Regard both the thief and the saint as God and they said – ‘Tell us what you
God’s image.” Paintis Akhri have.’ I replied – ‘You are omniscient; see
Ú¯ð ÃÅè Ãí ìÌÔî êÛÅé¯Í wherever you like. You have put me on the
Nobody appears to be bad or evil to duty of begging for alms, and eat myself
us. I am the worst of all. All of you are and serve the visiting holy men. So, O God!
better than me; even thieves are better than You haven’t given me money.’ Then they
me. started beating me and said – ‘Stop calling
us God. Tell us whether you will give us
‘I am not good and no one is bad.’ P. 728
the money or not.’ I replied – ‘O God, this
Ôî éÔÆ Ú¿×¶ ì¹ðÅ éÔÆ Õ¯ÇÂ¨
body is yours; you may beat me as much
I do not have any merit, and none as you like.’ Then the Gods inflicted
appears to be bad or evil to me. I do not wounds at many places, and broke many
see a thief in anyone. bones too, and then went away. A cow was
‘O my mind, he who has dispelled his doubt, standing here. I said – ‘This cow is here to
and realized the Lord to be amongst all, in serve milk to your devotees. You may take
his thought none is gone astray.’ P. 610 it away if you don’t want your devotees to
îé î¶ð¶ ÇÜÇé Áê¹éÅ íðî¹ ×òÅåÅÍÍ be served milk. Then the Gods went away.”
ÇåÃ ÕË íÅäË Õ¯ÇÂ é íÈñÅ ÇÜÇé Ã×ñ¯ ìÌÔî¹ êÛÅåÅ¨
In all beings and forms is manifest God I said, “O holyman, did you not report
Himself. Holy congregation, this is not just the matter to the Police?” He said, “Where
a platitude; saints and holy men recognize can a report be filed against God?” I said,
Lord Creator in all beings. “You have a very firm conviction. You are
regarding even robbers as God.” He replied
In U.P. where I had a farm, there is a that everybody here is God and not anyone
town named Camri, where there is a Police else.
Station also. A holy man used to live there
in obscurity. Nobody knew him. I had At that moment, I got up to enter his
heard about him many times. One day I room. The holy man said, “Beware! there is
thought of meeting him. Meeting with the a God in the room.” I saw a big snake
holy has great merit and importance. lying there. I asked, “O holy man, does he
live here?” He replied, “Yes, the two of us
‘Kabir, the divine discourse with the saints,
live here.” I said, “At night, do you go out
even for a ‘ghari’, half a ‘ghari’, or half of
that even; whatever is done, that is a net too?” He replied in the affirmative. I asked,
gain.’ P. 1377 “Where do you sleep?” He replied, “I sleep
ÕìÆð Â¶Õ ØóÆ ÁÅèÆ ØðÆ ÁÅèÆ ÔÈ¿ å¶ ÁÅè¨ on the floor – on the mat. This God (snake)
í×åé Ã¶åÆ ×¯Ãà¶ Ü¯ ÕÆé¶ Ã¯ ñÅí¨ also comes. Sometimes, he sleeps on me,
and sometimes he keeps lying beside me.”
(One ghari = 24 minutes)
Then I said, “Do you wake him up?” He
By going to the saints, man never replied, “I call out – God, it is morning. I
suffers loss; he always gains. I went to him have to take bath. Now, you should go and
and greeted him. I said, “O holy man! I take rest.” On hearing this, God (snake)
have learnt that robbers had come to you rests inside. The holy man revealed that
and they beat you also soundly.” The holy

this God abides in the ‘ashram’ (hermitage) Ã¯ Ã¶òÕ¹ ÔÇð ÁÅÖÆÁË Ü¯ ÔÇð ðÅÖË À°Çð èÅÇð¨
in many forms. There are many like him. The true servant of God is he who
About 50 to 60 snakes live here, and in cherishes Him in his heart.
their forms God continues to give me a ‘Dedicating his soul and body he places them
glimpse.” So, holy congregation, such was before the Lord, and roots out ego from
the view of that saint; he saw God in all. within himself.
‘He, within whose mind is the True Name, Blest and acceptable is the pious person,
who with his mouth utters the True Name, who never suffers defeat.’ P. 28
and who beholds none other than the unique îé¹ åé° ÃÀ°ê¶ ÁÅ×Ë èðË ÔÀ°îË ÇòÚÔ¹ îÅÇð¨
Lord. èé° ×¹ðî¹ÇÖ Ã¯ êðòÅä° ÔË ÇÜ Õç¶ é ÁÅòË ÔÅÇð¨
Nanak, these are the characteristics of the So Bhai Bhagirath said, “Brother
God-enlightened.’ P. 272 Mansukh! if the command were of some
îÇé ÃÅÚÅ î¹ÇÖ ÃÅÚÅ Ã¯ÇÂ¨ Raja, Nawab, or Daulat Khan Lodhi, I
Áòð¹ é ê¶ÖË Â¶ÕÃ¹ Çìé¹ Õ¯ÇÂ¨ would not be worried. I could stay for two
éÅéÕ ÇÂÔ ñÛä ìÌÔî Ç×ÁÅéÆ Ô¯ÇÂ¨
nights in place of one.”
So seeing God in all is always
profitable, because when ego is dispelled, Holy congregation! if you imbibe
man starts seeing the one Lord in all devotion and love for the Guru, everything
creation. Therefore, the attendant, who will be accomplished, and the bonds will
serves with ego within him, his service is be severed because Guru Sahib himself was
not accounted for or recognized. Only that God’s image –
man’s service is accounted for, who kills his ‘The Guru is an incarnation of God Himself;
ego and surrenders his all – mind, body He is the creator who will ferry you across
and wealth – to the Guru – Kalyuga (Dark Age).’
Sri Guru Partap Suraj Granth
Refrain: Kill your ego and surrender your
ÕñÆÕÅñ åÅðé ÕðåÅðÅ¨
body to the Guru.”
ÇéÜ ÃðÈê ÕÆé¯ ÁòåÅðÅ¨
èÅðéÅ - ÔÀ°îË ÇòÚº̄ îÅð,
åé ÃÀ°ê ç¶ ×¹ð» ù - B, B The Guru has made him in his own
ÃÀ°ºê ç¶ ×¹ð» ù, åé ÃÀ°ºê ç¶ ×¹ð» ù - B, B image. Such is the edict –
ÔÀ°îË ÇòÚ¯º îÅð,..................B Refrain: My True Guru is the Perfect Lord.
What happens by killing the ego and èÅðéÅ - êðî¶ôð êÈðÅ ÔË,
surrendering mind, body and wealth? If two ÃÇå×¹ð î¶ðÅ, ÃÇå×¹ð î¶ðÅ - B, B.
harmoniums are being played upon, and ÃÇå×¹ð î¶ðÅ, ÃÇå×¹ð î¶ðÅ - B, B
the tune of one is wrong and the other’s êðî¶ôð êÈðÅ ÔË,............B
tune is also wrong then that is not harmony; So Bhai Bhagirath Ji said, “Brother
it is dull and flat. Similarly, if the servant Mansukh, please imbibe faith in and love
or attendant with the holy man or the Guru for the Guru. Guru Nanak Patshah
acts according to his own will, the two do (Soverign) is my Guru (Holy Preceptor).
not harmonise; their voice is not one. The Don’t say that there is no Perfect Guru in
servant’s spiritual progress ceases. Besides the Kalyuga. Your experience is that there
the cessation of spiritual progress, he is none Perfect in the Kalyuga. Well, that
becomes guilty of a serious offence – you may have observed because you have
‘He is said to be God’s attendant who keeps had to deal with imperfect and immature
God clasped to his heart.’ P. 28 ones, but I have met the Perfect one –

‘What praise of the Guru should I describe? achieve liberation, go into the refuge of
The Guru is the ocean of Divine knowledge Guru Nanak, who is working as a
and truthfulness. storekeeper at Sultanpur, for he alone can
Since primal time, in all time and all ages, grant liberation. I can grant only material
Is he the image of the Lord, perfection
things; the gift of liberation is not within
incarnate.’ P. 397
my power. I have myself not had a glimpse
×¹ð ÕÆ îÇÔîÅ ÇÕÁÅ ÕÔÅ ×¹ð¹ Çìì¶Õ Ãå Ãð¹¨
of God; how can I make you have a
úÔ¹ ÁÅÇç Ü¹×ÅçÆ Ü¹×Ô Ü¹×¹ êÈðÅ êðî¶Ãð¹¨
glimpse of Him?” So, since that moment, I
He is perfect, as borne out in the have developed faith in Guru Nanak Sahib.
following edicts –
‘The Divinely – inspired Preceptor, Master, Holy congregation, everything depends
whose sight fulfils all desires, on faith –
With all faculties is endowed. Refrain: Have perfect faith in the heart for
Saith Nanak: The Guru himself is the the True Guru.
Transcendent Lord Master. èÅðéÅ - Ô¯ò¶ êÌåÆå ÜÆ,
Ever, ever-present is he, the Guru.’ ÃÇå×¹ðÈ çÆ êÈðÆ îé ÇòÚ - B, B.
P. 802
Until we develop perfect faith in the
Ãëñ îÈðÇå ×¹ðç¶À° Ã¹ÁÅîÆ Ãðì ÕñÅ íðêÈð¶¨ Satguru (True Guru, or Perfect Holy
éÅéÕ ×¹ð¹ êÅðìÌÔî¹ êðî¶Ãð¹ ÃçÅ ÃçÅ ÔÜÈð¶¨
Preceptor), we remain in doubt whether or
‘The Guru is Potent to do everything and the not he will enable us to cross the world-
Guru is himself the formless Lord. ocean, whether this ‘Waheguru chant’ (mystic
The Guru is high, unfathomable and formula of God’s Name) will enable us to
limitless.
cross the world-ocean or not. Does Mata
Ineffable is the praise of the Guru.
What can a sayer say?’ P. 52
Rani (Goddess or Devi) listen to our
prayers sooner, or is any god pleased with
×¹ð¹ Ãîðæ¹ ×¹ð¹ Çéð¿ÕÅð¹ ×¹ð¹ À±ÚÅ Á×î ÁêÅð¹¨
×¹ð ÕÆ îÇÔîÅ Á×î ÔË ÇÕÁÅ Õæ¶ ÕæéÔÅð¹¨ us sooner, or some ‘Pir’ (Holy man) comes
to our rescue sooner? These are wavering
By having merely a glimpse of such a
states of mind. The Guru is all powerful; he
Guru, piety is spontaneously born in one’s
possesses all powers and abilities and is an
heart –
image of God Himself. If faith in him comes
‘The True Guru is the soil of righteousness; to abide in the heart, then we remember the
Therein as one sows, such shall his reward
Name. God’s Name removes all sufferings.
be.
The Guru’s disciples have sown amrita
It is only a question of having faith in the
(nectar) – Guru that he is always with us; he is very
To them the Lord grants fruit of ‘amrita’.’ much present in the physical form; he is
P. 302 capable and is the immanent aspect of the
ÃÇå×¹ð¹ èðåÆ èðî ÔË ÇåÃ¹ ÇòÇÚ Ü¶ÔÅ Õ¯ ìÆÜ¶ å¶ÔÅ ë« Lord Creator.
êÅÂ¶¨ ‘As is the intensity of belief in the True
×¹ðÇÃÖÆ Á³ÇîÌå° ìÆÇÜÁÅ Çåé Á³ÇîÌå ëñ¹ ÔÇð êÅÂ¶¨ Guru, so is the joy or comfort, the mortal
So, it is a matter of faith and devotion. obtains.’ P. 30
I have full faith in my Guru.” He narrated Ü¶ÔÅ Ãå×¹ð¹ ÕÇð ÜÅÇäÁÅ å¶Ô¯ Ü¶ÔÅ Ã¹Ö¹ Ô¯ÇÂ¨
everything how he used to worship the If the faith is less, the task is not
Devi (Goddess), his eyes were closed and accomplished. It is accomplished only when
he heard a voice, “Bhagirath! if you want to

one’s faith in the Guru is 100 percent or So Guru Nanak Sahib understood the
perfect. Joy or comfort comes in accordance thought-language of all, and through this
with one’s belief in the Guru. very language, he taught and explained
Once both Bhai Bala Ji and Baba things to them internally. Secondly, he knew
Budha Ji were sitting in the holy presence everything. It was not that he did not know
of Guru Angad Dev Ji. Guru Sahib asked this language or that language, or that he
Bhai Bala Ji, “Bhai Bala, you accompanied had not studied English. Guru Nanak Sahib
Guru Nanak in all the nine regions and travelled upto the point where there was
seven islands, wherever there was human human habitation and liberated all of them.
habitation. You witnessed his marvels and He went to Sudan, Egypt and Africa, and
miracles. What did you consider Guru there are stories that some of these people
Nanak Sahib to be?” Holy congregation, were cannibals; but he liberated one and
today maps are made to show that Guru all.
Nanak Sahib visited upto that place. But So Guru Angad Sahib asked Bhai Bala
Bhai Gurdas Ji says that Guru Nanak Sahib Ji, “What did you think that Guru Nanak
went up to the end of the universe. Then Sahib was?” Bhai Bala Ji replied, “He was
it is asked: ‘How did he speak different a perfect saint.” Guru Sahib kept quiet
foreign languages?’ Holy congregation! in thinking that even after living with Guru
all persons ‘bani’ (utterance; speech) exists in Nanak Sahib, Bhai Bala Ji did not
four parts. The first part is called ‘pra’. We understand him. He blessed him, “Well
do not understand it; it rises suddenly then, may you be a saint?” Then Guru Sahib
within us. The second is called ‘pasyanti’; it asked Baba Budha Ji, “Baba Ji! you had
comes from the heart. In English, we can been associated with Guru Nanak Sahib
call it telepathy; it contains thoughts or since the age of eight and you had full
ideas, but no words. The third is the sound glimpse of him and you know many things
or voice of the throat, which is called about him. What did you regard Guru
‘madhma’. The fourth is the voice or Nanak Sahib to be?” Baba Budha Ji replied,
language that I am speaking, it is called “Sir, he was a perfect ‘Brahmgyani’ [one
‘baikhri’. This ‘baikhri bani’ is peculiar to each who has realized the Ultimate Spiritual
country. The ‘madhma’ is a mixture of the Reality].”
two – some of one’s own country and some Guru Sahib said, “Well then, may you
new words which get formed. The language be a ‘Brahmgyani’.” In this manner, Guru
of the heart, which is called ‘pasyanti’, is the Sahib questioned all one by one. He asked
language of thoughts or ideas; it does not Bhai Bhagirath as well as Bhai Mansukh.
have words; it is telepathy. He, who Everyone replied in accordance with his
understands telepathy, understands the belief. When all had expressed their
language of animals, birds, trees and respective views regarding Guru Nanak
insects. Sahib, they requested Guru Sahib, “O
There are stories about many holy men Sovereign, what did you consider Guru
and saints that animals used to talk with Nanak Sahib to be?” At that moment, tears
them. All the animals speak, but they talk started flowing from the corners of his eyes.
with one another through telepathy. Of He remained silent for quite sometime.
them, there are some signs also.

Finally, he spoke out, “Holy congregation! ÒÕñÆÕÅñ åÅðé ÕðåÅðÅÍ
you are asking me about Guru Nanak ÇéÜ ÃðÈê ÕÆé¯ ÁòåÅðÅ¨Ó
Sahib? He was the Master of millions of The Lord Creator has made him (The
universes, the Transcendent Lord God Guru) His own form and image.
Himself, who had been born in the form of ‘He whose supreme fortune is awakened,
Guru Nanak and revealed himself as Guru Learns he the greatness and glory of the
– Light.” At this all present submitted – “O Guru and becomes wise.’
Sovereign! that is why you have become the Sri Gur Partap Suraj Granth, P. 356
form and image of Guru Nanak Sahib.” ÇÜÔ Õ¶ ÜÅ×ÇÔ íÅ× îÔÅéÅ¨
Ã¯ îÇÔîÅ ÜÅéÇÔ îÇåòÅéÅ¨
So holy congregation, it is a question
of one’s belief. There are four kinds of ‘Though he performs worldly customs and
beliefs. First is that my Guru is a good duties,
Yet in his mind abides knowledge
saint; second is that my Guru is superior to
unfathomable of the Inaccessible.’
all other saints; third is that my Guru is like Sri Gur Partap Suraj Granth, P. 356
God Himself and the fourth belief is that
ñ¯ÇÕÕ ðÆÇå ÕðÇÔº ÇéðìÅÔÈ¨
my Guru is truly and really God Himself. Çðç¶ ×ÝÅé Øé Á×î ÁæÅÔÈ¨
Therefore, as is one’s belief in the Guru, so
By knowing the glory and greatness of
is the fruit one receives –
the Guru, man becomes wise and intelligent.
‘As is the intensity of belief in the True
But these days, he has hidden his Divine
Guru, so is the joy or comfort, the mortal
obtains.
aspect and is working as a ‘modi’ (store
There is absolutely no doubt in this, but only keeper of provisions). Many times, in a
a rare person embraces love for the Guru.’ carefree and frolicsome mood, he starts
P. 30 weighing provisions. When after the
Ü¶ÔÅ Ãå×¹ð¹ ÕÇð ÜÅÇäÁÅ å¶Ô¯ Ü¶ÔÅ Ã¹Ö¹ Ô¯ÇÂ¨ number 12 comes the number ‘terah’ (13), he
Â¶Ô¹ ÃÔÃÅ îÈñ¶ éÅÔÆ íÅÀ° ñÅÂ¶ Üé° Õ¯ÇÂÍÍ does not utter ‘terah (13), but ‘tera’ (yours)
Guru Sahib advises us to have faith in and saying ‘tera, tera, tera (yours, yours ….),
the Guru and imbibe love and devotion. he is lost in God’s contemplation. He does
There is absolutely no doubt that it will not wake up from this state of
bear fruit. contemplation; the weighing balance
becomes standstill; the customers continue
‘Nanak, God and the Guru have two forms
but they have the same one Light. It is by waiting and wondering what the number
the holy word that the mortal attains to ‘terah’ (13) has done. Then he picks up a
union with God.’ P. 30 weight – a seer, two seers, five seers, ten
éÅéÕ Â¶Õ Ü¯Çå ç¹ÇÂ îÈðåÆ ÃìÇç ÇîñÅòÅ Ô¯ÇÂ¨ seers and continues putting them in the
They are united with the Word. weight-pan (one seer = 900 gms approx.)
and when he touches the weight of ‘pau’ (1/
They are one, and not two. So Bhai 4 seer), then he starts uttering, “Dhann pau’,
Bhagirath said, “Brother Mansukh! Don’t dhann pau, dhann tu’ (blest art Thy feet,
have any doubts on this score – blessed art Thee). Then he continues
‘The Guru is an incarnation of God Himself; repeating ‘pau, pau ..... feet, feet .... and falls
He is the Creator who will ferry you across into a mystical trance.”
the Kalyuga (Dark Age).’
Sri Gur Partap Suraj Granth, P. 356 Bhagirath said that he (Guru Nanak

Sahib) had knowledge of the fourteen Once a Raja (king) said to his Wazir
regions. At this Bhai Mansukh said, (minister), “Mr. wazir (Minister) one thing
“Brother, you are perfectly right. Your I have not been able to understand.” The
experience is all right for you. But having Wazir said, “Sir, tell me.” The Raja said,
visited many persons and places, my faith “Who is greater – the ‘Pir (holy man) or the
has been shaken. Unless I am fully satisfied ‘faith’?” The Wazir said, “Sir, both are
and convinced, I cannot have that much faith great.” The Raja said, “I don’t want to listen
in Guru Sahib as you have.” At this Bhai to this. Tell me which one of the two is
Bhagirath said, “Well, you may satisfy greater.” The Wazir again said, “Both are
yourself. Ever since he has bestowed on me great.” At last, when this happened several
the gift of the Name, I am feeling light and times, the Raja said, “Why don’t you tell
relieved. All the filth of my inner self has who is greater of the two?” The Wazir then
been removed and now I have a glimpse of said, “Sir, in that case faith is greater than
my true self. Such is the Gurbani edict – the holy man or saint. If the saint or pir
Refrain: Nectar-Name has he placed in my suffers from a weakness, but one’s faith in
heart, him is perfect, one can be emancipated, or
Whereby has been removed the impurity of one can swim across the world-ocean. The
several births. faith of Dhanna’s ‘murshad’ (spiritual teacher)
èÅðéÅ - Á³ÇîÌå éÅî Çðç¶ îÇÔ çÆé¯, who had given him the weight, was weak,
Üéî Üéî ÕÆ îËñ ×ÂÆ - B, B. but Dhanna’s faith was perfect and
Üéî Üéî ÕÆ îËñ ×ÂÆ - D, B. unshakable. It was due to his faith that he
Á³ÇîÌå éÅî Çðç¶ îÇÔ çÆé¯,............B had a glimpse of God –
‘The Perfect Guru has saved my honour. ‘God, the Lord of the world, met him in
The Nectar-Name has he placed in my heart, person and Dhanna became supremely
Whereby has been removed the impurity of fortunate.’ P. 488
several births; Çîñ¶ êÌåÇÖ ×¹ÃÅÂÆÁÅ è¿éÅ òâíÅ×Å¨
Contemplating the Perfect Guru’s word,
demons and wicked enemies are banished. God manifested Himself to him and
What can a poor foe do unto me, as great is took food offered by him. Later, when
the glory of my Lord?’ P. 823 Trilochan Pandit came to know that Dhanna
×¹Çð êÈðË î¶ðÆ ðÅÇÖ ñÂÆ¨ had attained to God, he went to him
Á³ÇîÌå éÅî¹ Çðç¶ îÇÔ çÆé¯ Üéî Üéî ÕÆ îË« ×ÂÆ¨ (Dhanna) and said, “O Dhanna! do you
Çéòð¶ çÈå ç¹Ãà ìËðÅÂÆ ×¹ð êÈð¶ ÕÅ ÜÇêÁÅ ÜÅê¹¨ serve food to God?” Dhanna replied, “Yes,
ÕÔÅ ÕðË Õ¯ÂÆ ì¶ÚÅðÅ êÌí î¶ð¶ ÕÅ ìâ êðåÅê¹¨ Pandit Ji.” He did not become proud but
Bhai Bhagirath said, “Brother Mansukh! remained as humble as before.
look, every man acts according to his “Is it true, or are you saying this for
understanding and intelligence. I have only nothing?”
told you what I have experienced myself
that faith is all-important; everything “No sir! God takes food offered by me
depends on faith and devotion. If you want daily.”
to have something from holy men and “Where does he live?”
saints, you must have faith, for through
“He does not leave me at all. He lives
faith you can get everything. But without
here with me.”
faith, you can get nothing.

“Is He present here now also?” (God) partook of food, and in fact, I myself
“Yes”. used to eat. Please request God to grant me
also a glimpse of His person.”
“Where is He?”
So, instantly, Dhanna made a request to
“Look there; He is standing beside that God, “Lord, it is he who has aligned me
red cow – white cow.” with Thee. He is my Guru, holy preceptor.
“Which cow?” Please let him have a glimpse of You.” God
said, “O Dhanna, he is a clever and cunning
“Look there sir, on this side of the
person, and such persons cannot have a
tree.”
glimpse of Me –
“The cow is standing, but I do not see ‘Listen, man! To the Lord attach thy heart or
Him beside it.” mind.
By clever devices is not the Lord (Lord
“He is very much standing there; He is
Vishnu with four arms) attained.’ P. 324
now coming in this direction.”
ð¶ Üé îé° îÅèÀ° ÇÃÀ° ñÅÂÆÁË¨
The Pandit said, “O Dhanna! is your Úå°ðÅÂÆ é Úå°ðí¹Ü¹ êÅÂÆÁË¨
eyesight all right? Is there something wrong ‘Saith Kabir: By devotion is the Lord
with your brain? May be there is dryness attained.
in your brain owing to which you are In innocent spontaneous devotion comes
having hallucinations.” meeting with the Lord.’ P. 324
Dhanna said, “Pandit Ji, that is not the ÕÔ¹ ÕìÆð í×Çå ÕÇð êÅÇÂÁÅ¨
case. My God even runs the Persian wheel, í¯ñ¶ íÅÇÂ Çîñ¶ ðØ¹ðÅÇÂÁÅ¨
waters the fields, chops the fodder and “There was innocence in your heart.
milks the buffaloes.” God is not met by those in whose heart is
logic and reasoning. O Dhanna! I am a
Pandit asked, “Then what do you do?”
slave to love and devotion. Where there is
Dhanna replied, “God tells me - ‘Sit love, I am bound to him. Those who love
here and recite God’s Name – This is what Me can get any work out of Me; I come
I like; I am used to it. Ever since the under their control.”
creation of the world, I have been ‘Thou that art inaccessible, unknowable,
accomplishing the saints’ tasks.’ Besides All under Thy power lie.
that, Pandit Ji, he does not let me do any Thou, O Lord, art in the power of Thine
work.” devotees.
The devotees from Thee have strength.’
The Pandit realized that there was P. 962
something the matter; otherwise he could Ãí¹ Õ¯ å¶ðË òÇÃ Á×î Á×¯ÚðÅ¨
not have said all these things. ‘People also å± í×åÅ ÕË òÇÃ í×åÅ åÅä° å¶ðÅÍÍ
say that Dhanna’s well continues working “So this Pandit cannot have a glimpse
by itself; the fields too are getting of Me.” Dhanna submitted, “O Lord, be
automatically watered and Dhanna only sits kind and merciful. If he had not aligned me
with his eyes shut.’ This must be the case,
with you, what would have become of
although nobody sees anything. The Pandit
me?” God said, “O Dhanna! you accepted
then said, “O Dhanna, let me tell you the
as true what he said, and he who believes
truth that I had told a lie that my ‘Thakur’

– and has faith in his heart, that Sikh - ‘The Wazir, the child is not responding to any
believer saves himself and saves the Sikhs of the medicine given by the doctors. What should
Guru.’ (P.2). Go, O Dhanna, tell him that I be done?” The Wazir said, “Well Sir! there
shall afford him glimpse only once. The is a shrine of Pir Jutey Shah. Make a prayer
weight he had given to you was used by and promise an offering, the child will be
him to fix nails in his shoes. But he told cured.” The Raja went there, made a prayer
you to take it away as ‘Thakur’ (God).” and promised to build a big shrine, if the
child was cured. In a few days, the child
Dhanna said, “O Lord, give him your
was cured. The Raja went there in the form
glimpse for my sake.” At Dhanna’s request,
of a big procession to fulfil the promise in
God gave the Pandit a glimpse of His return for the grant of his prayer. The Wazir
person. had already reached there in advance with
So the Wazir said to the Raja, “Sir, labourers. He started demolishing the tomb.
even if the preceptor is no good, but the When the Raja reached, half of the tomb
devotee’s faith in him is complete and had been demolished. The Raja said, “Mr.
perfect, then faith is greater than the holy Wazir! what are you doing?” The Wazir
preceptor and by virtue of this faith the said, “Sir, I am going to give the answer to
devotee can swim across the world ocean. your question.” “Answer to my question?”
However, if you want to see it in actual “Yes, your highness! I had told you
practice or have a sure illustration of this, that faith is greater than the ‘pir’ (holy
give me a period of six months.” So the preceptor). So this is no grave or tomb. I
Raja gave this much time to the Wazir to built this tomb by burying my shoe in the
prove his contention. He went away from earth. It will come out after a little while.”
there with some masons and labourers. The earth was dug and the box was
Reaching one spot, he said, “There has been taken out. He showed the shoe to the Raja.
here a ‘pir’, (Muslim holy man) named “It is my shoe; only one foot I had buried.
‘Jutey Shah’. Nobody has built a shrine on Then I had propagated that it was the tomb
his grave. He was a great ‘pir’. My ancestors of a great ‘pir’. The sentient God is present
used to come here.” Removing a shoe, he everywhere. Have faith anywhere, your
put it in a box. Burying this box, he built prayers and wishes will start getting
a tomb over it. He announced through answered and fulfilled. That is why it is
advertisements that a fair would be held said that faith is greater.”
there on every Thursday. People started So Bhai Bhagirath said, “Brother
visiting this tomb, because it is just a Mansukh! it is all a matter of faith.”
question of faith. People’s wishes and
“I too agree with you, but in this
prayers started getting fulfilled in return for
Kalyuga (Dark Age), every where hypocrisy
promised offerings. Big gatherings came to
is being practised. There are big saints (holy
be held. There was much talk about it.
men). They keep agents, who advertise
After six months the Raja’s son fell ill. them far and wide. They issue
The doctors were much disturbed and advertisements in their praise. They pay
worried. The Raja said to the Wazir, “Mr. those who propagate their so-called

spirituality. They resort to several sham Áé ÕÀ° îåÆ ç¶ ÚñÇÔ îÅÇÂÁÅ ÕÅ òÅêÅð¹ÍÍ
methods, but in their hearts, they are They will perform excellent ‘kirtan’
atheistic and egoistic. The whole world is (singing of Gurbani) and deliver fine
caught in the snares of ego. It is possible discourses, but they will quarrel with the
that some rare one may be a Brahmgyani managers over the money they are paid for
(knower of God), but the rest are holy men singing and explication. They argue – “I do
only in words, and not in reality.” not come for such a small sum of money.
On hearing this, Bhai Bhagirath said, You will have to pay me Rs. 11,000 for
“O Mansukh, Guru Sahib also says the peforming an hour-long kirtan. Do not spoil
same thing. He too has studied the whole my rate.” The managers say, “This is too
world. He has been through inner much. We are poor people.” Therefore,
consciousness everywhere, and his edict is none is benefited from such ‘kirtan’ and
that there is very little truth left in the discourses.
world– Guru Sahib says – ‘The Brahmins read
‘One moved by thought of honour and books, but do not understand their true
dishonour is not a true devotee (of God). teaching.” (P. 56) Inwardly, they are engaged
Devotees of God! one in millions is in the pursuit of wealth.
enlightened to realization of the essence or ‘They wander about the world talking
reality.’ P. 51 falsehood, while they, who abide by the
îÅé ÁÇíîÅé î³è¶ Ã¯ Ã¶òÕ° éÅÔÆ¨ Name, are the best.
åå ÃîçðÃÆ Ã¿åÔ¹ Õ¯ÂÆ Õ¯Çà î³èÅÔÆ¨ Many are the Pandits and astrologers who
He, who sees the Akal Purkh (Timeless deliberate over the Vedas.’ P. 56
One, God) everywhere, is one among ÕæéÆ ÞÈáÆ Ü×¹ íòË ðÔäÆ Ãìç¹ Ã¹ ÃÅð¹¨
millions. Guru Sahib says that the rest are Õ¶å¶ ê³Çâå Ü¯åÕÆ ì¶çÅ ÕðÇÔ ìÆÚÅð¹¨
all hypocrites – They talk about enmities and disputes
‘Discoursing on religion is a way of getting – such a one fought war against such and
self-adulation. such in this manner. They do not talk about
Rare is the God-directed man, that above spiritual knowledge, self-realization and
discoursing stands.’ P. 51 inner enlightenment. It is a case of the blind
ÕÔé ÕÔÅòé ÇÂÔ¹ ÕÆðÇå ÕðñÅ¨ throwing the blind into the well. They trade
Õæé ÕÔé å¶ î¹ÕåÅ ×¹ðî¹ÇÖ Õ¯ÂÆ ÇòðñÅ¨ in wealth.
All talk about the principle of ‘They glorify disputes and strifes and in
spirituality, but it is mere talk; none has controversies they continue coming and
true faith in it. going.
‘The Brahmins read books but understand not Without the Guru, they cannot be absolved
their real meaning.’ P. 56 of their action, howsoever much they may
ê³Çâå òÅÚÇÔ ê¯æÆÁÅ éÅ ìÈÞÇÔ òÆÚÅð¹¨ tell, hear, preach and expound.’ P. 56
òÅÇç Çòð¯Çè ÃñÅÔä¶ òÅç¶ ÁÅòä° ÜÅä°¨
They study books and deliver
Çìé° ×¹ð Õðî é Û°àÃÆ ÕÇÔ Ã¹Çä ÁÅÇÖ òÖÅä°ÍÍ
discourses that ‘Ram’ (God) is present in all,
but they do not understand and realize this So, Bhai Bhagirath said, “Brother
true teaching. It is mere talk – Mansukh, Guru Sahib also says the same
thing as you do. It is true that there is more
‘They instruct others and walk away.
sin in the world, truth is nowhere to be
Themselves they trade in wealth.’ P. 56

seen and this is the age of Kalyuga (Dark The four feet were of truth, sacrifice,
age); it is the age of strifes and conflicts. worship and charity.
Here ghosts and goblins are moving about ‘In the Treta age one of Dharma’s
in the garb of men – (Righteousness) legs (powers) was chopped
‘In Kalyuga (Dark Age) O Nanak, the off.’ P. 880
goblins are born. åzå
¶ Ë ÇÂÕ Õñ ÕÆéÆ çÈÇð¨
The son is a demon, the daughter is a she- In the Treta age, people ceased to be
demon and the wife is the chief of he and truthful, and it was left with three feet or
she-demons.’ P. 556 legs to stand upon – sacrifice, worship and
ÕñÆ Á³çÇð éÅéÕÅ ÇÜ¿é» çÅ ÁÀ°åÅð¹¨ charity. Truth vanished.
ê¹å° ÇÜé±ðÅ èÆÁ ÇÜ¿éð± Æ Ü¯ðÈ ÇÜ¿éÅ çÅ ÇÃÕçÅð¹¨ ‘In Dwapar age, of Dharma (Righteousness)
Goblins and evil spirits are abroad and only two legs were left.’ P. 880
the chariot of Kalyuga has become a chariot ç¹ÁÅê¹Çð èðî ç¹ÇÂ êËð ðÔÅÂ¶¨
of fire – of avarice, enmity and hostility; In Dwapar age, two legs got broken –
people jostle and quarrel with one another truth and sacrifice were removed, and only
like bamboos rubbing with one another. All worship and charity were left behind.
are quarrelling and fighting, whether they
‘In Kalyuga, Dharma had only one leg
are members of a family, or one family
(power) left;
fighting with another, or the followers of On one leg it moved, with increase of maya-
one religion quarrelling with those of attachment.’ P. 880
another, or one street people with the ÕñÜ¹Ç× èðî ÕñÅ ÇÂÕ ðÔÅÂ¶ÍÍ
people of another street, or it is people of ÇÂÕ êËÇð ÚñË îÅÇÂÁÅ î¯Ô¹ òèÅÂ¶¨
one country at war with those of another; Now in ‘Kalyuga’, ‘Dharma’
there is fire everywhere in this age. People (Righteousness or religion) is moving about
die fighting against one another like on one leg only. It is the leg of charity, but
bamboos rubbing with one another. Being it does not work or function. Why does it
irreligious, man has become a demon. In not work? Guru Sahib says –
the earlier ages, there was the reign of
‘Whosoever, while going on pilgrimage,
truth. In Satyuga (Age of Truth) –
fasting and giving alms takes pride in his
‘In Satyuga truthfulness was the supreme mind,
religious observance: Nanak these deeds of his go in vain like the
In Treta was laid down performance of bathing of an elephant.’ P. 1428
sacrifices; åÆðæ ìðå Áð¹ çÅé ÕÇð îé îË èðË ×¹îÅé°¨
In Duapar performance of ritual sacrifices.’ éÅéÕ ÇéÔëñ ÜÅå ÇåÔ ÇÜÀ° Õ°Ú ¿ ð ÇÂÃéÅé°¨
P. 346
ÃåÜ¹Ç× Ãå° å¶åÅ Ü×Æ ç¹ÁÅêÇð êÈÜÅÚÅð¨
By giving charity, man grows proud.
Charity is of three kinds – tamogun (evil,
Of these ages, in Satyuga ‘dharam’ dark) charity, rajogun (passionate) charity
(religion or righteousness) had four feet or and satogun (virtuous) charity. ‘Tamogun’
legs. It had truth, ‘yagya’ (sacrifices), worship charity means one that is given out of
and charity. Then ‘Satyuga’ passed away. annoyance or anger that one may not be
‘In ‘Satyuga’, religion or righteousness, stood considered poor for not giving charity. Man
on four feet or legs.’ P. 880 is giving this charity beyond his capacity or
ÃÇåÜ¹× èðî¹ êËð ÔË ÚÅÇðÍÍ ability. ‘Rajogun’ charity is of that person

who wants his charity to be acknowledged disappeared. You may recite like this –
and publicized by fixing a stone carrying Refrain: My dear, falsehood has come to
his name. Both these charities are of no prevail in the world;
value. Such donors get destroyed. He who Truth has become scarce and rare.
gives ‘Satogun’ charity wants his name to be èÅðéÅ - ÇêÁÅð¶ Õ±ó çÅ Ô¯ Ç×ÁÅ òðåÅðÅ,
kept secret. He says that there is no need Ã¼Ú òÅñÅ ÕÅñ êË Ç×ÁÅ - B, B.
to acknowledge his donation. He says, ÇêÁÅð¶ ÜÆ! Ã¼Ú òÅñÅ ÕÅñ êË Ç×ÁÅ - B, B
“God has given me everything. I am only ÇêÁÅð¶ Õ±ó çÅ Ô¯ Ç×ÁÅ òðåÅðÅ,....-B
giving a part of God’s bounty.” ‘There is a famine of truth, falsehood prevails
and the blackness of the Dark Age (Kalyuga)
So, in this manner, all the four feet or
has made men demons.
legs of “Dharam’ (religion or Righteousness) They who have sown the seed of the Name
have got broken. There is now mist and have departed with honour. How can the
darkness of the pitchblack moonless night. broken seed sprout now?
The moon of ‘Dharma’ (religion, or If the seed be whole and there be the proper
Righteousness) has disappeared. In Kalyuga, season, then the seed germinates.
pious deeds cannot work or function, and Nanak, without a mordant the brand new
are of no avail, because the climate has cloth cannot be dyed.
changed. If the mordant of honesty be applied to the
body, it is washed white of sins in God’s
‘One performing manifold rituals in fear.
Kalyuga, Nanak, if man be imbued with God’s
Shall find the age not propitious for such, meditation, then his reputation is not false
Nor shall these with the Lord find even slightly.’ P. 468
acceptance.
In Kalyuga, devotion to the Name Divine is ÃÇÚ ÕÅ« Õ±ó° òðÇåÁÅ ÕÇñ ÕÅñÖ ì¶åÅñ¨
purest of all deeds.’ P. 1130 ìÆÀ° ìÆÇÜ êÇå ñË ×Â¶ Áì ÇÕÀ° À°×òË çÅÇñ¨
Ü¶ ÇÂÕ° Ô¯ÇÂ å À°×òË ð¹åÆ ÔÈ ð¹Çå Ô¯ÇÂ¨
ÕñÜ¹× îÇÔ ìÔ¹ Õðî ÕîÅÇÔ¨ éÅéÕ êÅÔË ìÅÔðÅ Õ¯ðË ð¿×¹ é Ã¯ÇÂ¨
éÅ ð¹Çå é Õðî æÅÇÂ êÅÇÔ¨ íË ÇòÇÚ Ö³Ç¹ ì ÚóÅÂÆÁË Ãðî¹ êÅÔ¹ åÇé Ô¯ÇÂ¨
ÕñÜ¹× îÇÔ ðÅî éÅî¹ ÔË ÃÅð¹¨ éÅéÕ í×åÆ Ü¶ ðêË Õ±óË Ã¯ÇÂ é Õ¯ÇÂ¨
In Kalyuga, one can swim across only You are also saying the same thing that
with God’s Name. So Guru Sahib says that you have not been able to find truth
God’s Name no longer exists; it has anywhere. It is after observing the whole
disappeared. Only logic and reasoning, world that my True Guru is saying that in
disputes and altercations are left. One ‘Kalyuga’ (Dark Age) has occurred famine of
religion is jealous of another and wants to truth and its darkness has changed men into
destroy and bury the other. Custodians of goblins; and true men are nowhere to be
one faith make others change their faith seen – ‘Kalyuga’s darkness has made men
through coercion and clever ways. What demons’; everybody’s heart has been soiled
was true religion is no where to be seen – with darkness and evil. However, those
‘This is the dark night of falsehood or evil; persons who have sown the seed of the
The moon of truth is nowhere visible, nor Name, who have faith in one God, have
risen.’ P. 145
departed from the world with honour; ‘How
Õ±ó¹ ÁîÅòÃ ÃÚ¹ Ú¿çî
z Å çÆÃË éÅÔÆ ÕÔ ÚÇóÁÅ¨ can a crushed seed sprout?’ Those who waver
One does not know, where truth has in their faith, sometimes believing in one

and sometimes in another, can never what you are saying is correct. But Guru
verdure. You can have love and devotion Sahib is absolute truth incarnate. The sun of
for one God and not for many. Nothing can truth has risen in him.”
be achieved by paying obeisance sometimes So they conversed in this manner.
at one place and sometimes at another, or Brother Mansukh listened to him
by believing sometimes in this god and attentively. He said, “Brother Bhagirath,
sometimes in that. This is a wrong course today you have told me many strange and
to adopt. O man, by doing so, you have wonderful things. Something is happening
sown broken seed, which can never sprout. in my mind and heart. Now let us pack the
‘It can sprout if it is whole, and the weather is merchandise. At night you will stay with
suitable.’ (P. 468) me. Kindly, find some more time, we shall
The weather has to be proper and continue the conversation further, because
suitable for a seed to sprout; and then the your utterances are very pleasing and I
seed should be of that particular season. have started seeing some ray of light.”
Just as a broken seed cannot sprout,
similarly a divided faith cannot achieve
anything. Attainment is possible only if we
have faith in one. But we believe in many
and not in one God. Therefore, Guru Sahib
says – ‘Without the proper chemical on one plain
cloth, dye will not catch.’ (P. 468) Without the
Satguru (True holy Preceptor) man’s plain
mind or heart cannot be dyed in God’s love.
‘The mind in the vat of God’s fear should be
washed of sins through modesty.’ In the
‘Kalyuga’, devotional worship has
disappeared. And so have vanished with it
righteousness, forgiveness, non-violence,
truth, charity, patience etc. and darkness has
enveloped the world. So now, what is left
behind? Darkness or deception is all that is
left behind. Whether it is a holy man or a
dera-head, everywhere there is noise and
confusion. There is rivalry among them.
They speak ill of one another, and devise
ways and means to belittle one another.
Such is the conduct of so-called holymen.
So far as the householders are concerned,
you already know very well what type of
persons they are. What is left these days?
Only sins are ruling today’s world.
So Bhagirath said, “Brother Mansukh,

Chapter 2
Invocation: True and supreme is God’s ÁÅÇê î¹Õå¹ î¯ÇÔ åÅðË¨

Name. Blessed is Sri Guru Nanak Dev Ji. Õòé Õòé Õòé ×¹é ÕÔÆÁË
Á³å° éÔÆ ÇÕÛ° êÅðË¨
‘Prostrate salutation and obeisance I make ñÅÖ ñÅÖ ñÅÖ ÕÂÆ Õ¯ðË Õ¯ ÔË ÁËÃ¯ ìÆÚÅðË¨
many a time before the omnipotent Lord, the ÇìÃî ÇìÃî ÇìÃî ÔÆ íÂÆ ÔË ñÅñ ×¹ñÅñ ð¿×ÅðË¨
Possessor of all the powers. ÕÔ¹ éÅéÕ Ã¿åé ðÃ¹ ÁÅÂÆ ÔË ÇÜÀ° ÚÅÇÖ ×È× ¿ Å î¹ÃÕÅðË¨
Reach me Thy hand, O Lord and save me
from wavering, says Nanak.’ P. 256 Holy congregation! loud be thy
ÃÇåéÅî¹ ÃÌÆ òÅÇÔ×¹ðÍÈ utterance, ‘True and supreme is God’s
è¿é ÃÌÆ ×¹ðÈ éÅéÕ ç¶ò ÜÆú îÔÅðÅÜÍ Name.’ Getting free from your worldly
â¿âÀ°Çå ì¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ ÃîðæÍ chores and business, you have come to the
â¯ñé å¶ ðÅÖÔ¹ êÌíÈ éÅéÕ ç¶ ÕÇð Ôæ¨ Guru’s Court. Concentrate your mind, have
‘After wandering and wandering, O Lord, I a glimpse of Guru Granth Sahib with your
have come and entered Thy sanctuary. eyes, listen to Gurbani with your ears,
O Master, Nanak’s prayer is: imbibe humility and devotion in your heart
Attach me to Thy devotional service.’ and reflect with your intellect. For
P. 289 sometime, surrender your learning and
Çëðå Çëðå êÌí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅÇÂ¨ knowledge at the lotus feet of Guru Sahib.
éÅéÕ ÕÆ êÌí ì¶éåÆ ÁêéÆ í×åÆ ñÅÇÂ¨ If we sit with our mind thoroughly
Refrain: He, who himself is emancipated and unoccupied and free, we will enjoy Gurbani
emancipates me too, discourse and singing fully.
To such a Guru am I a sacrifice.
èÅðéÅ - ÁÅê î¹Õå î¯ÇÔ åÅð¶ ÜÆ, Once, the Gursikhs submitted to the
ÁËÃ¶ ×¹ð» åº̄ ìñ ìñ ÜÅÂÆÂ¶ - B, B Sixth Guru Sahib, “O Sovereign! we listen
ÁËÃ¶ ×¹ð» åº̄ ìÇñ ìÇñ ÜÅÂÆÂ¶ - B, B to Gurbani performed in the specified ‘ragas’
ÁÅê î¹Õå î¯ÇÔ åÅð¶ ÜÆ........-B (Indian musical measures); otherwise too
‘He who makes obeisance unto the Primal
we listen to the narration and explication of
Being, the Lord of men, am I a sacrifice, a Gurbani; but why do they not create an
sacrifice unto such a Guru, who is impact on us?”
emancipated and emancipates me too. Guru Sahib replied: “Dear devotees,
What of His merits may I express without
something is lacking on both sides.
end or limit that are?
Fourteen attributes should be present in an
Millions upon millions are His merits-
Who may do the reckoning? accomplished speaker or explicator, and
Thou of deepest dazzling hue, fourteen attributes should be present in a
At Thy thought is my understanding struck perfect listener. It is only when the 28
with marvels. attributes combine with one another, that
Saith Nanak: God’s devotees taste of joy in the listeners derive full advantage. If the
God, speaker is accomplished, but the listener’s
Like the dumb that only smile at tasting mind wanders here and there, there is
delight.’ P. 1301 agnosticism in his mind, he does not try to
éÅðÅÇÂé éðêÇå éîÃÕÅðË¨ understand what is being said and does not
ÁËÃ¶ ×¹ð ÕÀ° ìÇñ ìÇñ ÜÅÂÆÁË

reflect on it with intellect and Such a person cannot get sleep even after
understanding, then the holy discourse does taking sleeping pills. O Sovereign, my mind
not have any impact on him. If nectar is is constantly worried and tormented. I
raining all right, but the bottle is kept cannot do worship and meditation; in fact,
upside down, or it is constantly moving, I cannot engage myself in any task; have
then no drop of nectar can fall into it.
mercy on me. I have heard about your
Similarly, boons and blessings are
benevolent nature that you continue
descending from the Akal Purkh (Timeless
One, God) – bestowing bounties on the devotees and
‘The hearers and singers of Lord’s praise,
seek nothing in return; saying ‘Tera’, ‘Tera’
receive the reward of million-fold sacrifices (Thine, Thine), you continue distributing
and sacred feasts.’ P. 546 ‘dhari’ after ‘dhari’ (a measure of 5 seers; one
ÕÂÆ Õ¯ÇàÕ Ü× ëñÅ Ã¹Çä ×ÅòéÔÅð¶ ðÅî¨ seer = 900 gms). From ‘tera’ (thirteen), you
but if our mind is wandering, we are never go up to fourteen. Have mercy on
looking at the devotees who are coming to me; tear off my accounts (of deeds) also.”
pay obeisance and extraneous thoughts are Guru Sahib called Bhai Bhagirath, the
invading our mind, then we will fail to
‘Chaudhri’ (Headman) of Malsihan, and
understand the discourse fully.
said, “Prepare a list of the things needed
Such reflections have been going on and go to Lahore, but you are not to stay
regularly. Those dear devotees who have there for more than one night.” Obeying the
attended previous ‘diwans’ (holy gatherings)
Guru’s command, he went to Lahore. There
know what was being talked about at the was a merchant named Bhai Mansukh. He
last congregation. In short, once there lived showed him the list and said that a ‘chura’
a dear devotee at Lahore. There was a great (a set of red and white bangles worn by
longing in him to attain somehow to that brides) was also needed. Bhai Mansukh
state about which saints and holy men say said, “Dear friend, except the ‘chura’ (bridal
that it is the most exalted state, which is bangles) all other things are available. I
called ‘abinashi khem’ [eternal bliss], but he shall weigh them in an hour. One thing is
had not even attained peace of mind. that you have come at an odd hour, when
“Something must be lacking”, he wondered. the sun is about to set and at night no work
To rid him of his doubt, Guru Nanak Sahib can be done. Secondly, it takes two days to
prepare the ‘chura’ (bridal bangles). So, you
wrought a miracle. A poor devotee came to
will have to stay here for two nights.” Bhai
Guru Sahib and said, “O Sovereign, my
Bhagirath replied, “Seth Ji (rich merchant),
daughter is growing up, but I do not have I cannot stay for more than a day. If I do
money enough to solemnize her marriage. so, both my life and death will be spoilt.”
I do not have the goods needed for her Bhai Mansukh was surprised and startled,
marriage. The man who has a daughter of and exclaimed, “What! If a man is the
marriageable age, or who is faced with an employee of a ruler, his life can no doubt
enemy, or who has loan on his head, or be spoiled, he can be dismissed from
whose family member is afflicted with a service, if he makes a mistake, but this
serious disease cannot find sleep at night. fellow is talking about both life and death,

this world and the world hereafter. Who can says what you are saying –
spoil man’s sojourn in the other world Refrain: My dear, falsehood has come to
too?” So he asked, “Are you an employee prevail in the world;
of the Nawab – Daulat Khan Lodhi?” Truth has become scarce and rare.
èÅðéÅ - Õ±ó çÅ òðÇåÁÅ òðåÅðÅ,
He (Bhai Bhagirath) replied, “No; if I Ã¼Ú òÅñÅ ÕÅñ êË Ç×ÁÅ - B, B.
were his servant, I would not have been ÇêÁÅð¶ ÜÆ! Ã¼Ú òÅñÅ ÕÅñ êË Ç×ÁÅ - B, B
worried. I could stay even for three nights ÇêÁÅð¶, Õ±ó çÅ òðÇåÁÅ òðåÅðÅ,....B
instead of two. It would have made no
‘There is a famine of truth, falsehood prevails
difference.” and the blackness of the Dark Age (Kalyuga)
At this Bhai Mansukh said, “Then is has made men demons.
there anybody in the world whose They, who have sown the seed of the Name,
disobedience will spoil both life and death, have departed with honour. How can the
this world and the world hereafter?” broken seed sprout now?
If the seed be whole and there be the proper
Bhagirath replied, “Yes, there is such a season, then the seed germinates.
one in the world. He is Guru Nanak, the Nanak, without a mordant the brand new
true sovereign. He works with his own cloth cannot be dyed.
hands. He is working as a ‘modi’ If the mordant of honesty be applied to the
(storekeeper of provisions), and at the same body, it is washed white of sins in God’s
time, he is liberating the world. And it is fear.
his command that I should not stay for more Nanak, if man be imbued with God’s
than one night.” meditation, then his reputation is not false
even slightly.’ P. 468
Bhai Mansukh was greatly fascinated. ÃÇÚ ÕÅ« Õ±ó° òðÇåÁÅ ÕÇñ ÕÅñÖ ì¶åÅñ¨
He said, “Is there really such a person in ìÆÀ° ìÆÇÜ êÇå ñË ×Â¶ Áì ÇÕÀ° À°×òË çÅÇñ¨
the world? But I have failed in my search Ü¶ ÇÂÕ° Ô¯ÇÂ å À¹×òË ð¹åÆ ÔÈ ð¹Çå Ô¯ÇÂ¨
for such a one and I am tired of making any éÅéÕ êÅÔË ìÅÔðÅ Õ¯ðË ð¿×¹ é Ã¯ÇÂ¨ ê³éÅ - DFH
further search. Many claim to be such, but Guru Sahib says, “Brother, since
in actual conduct of life I have found none. ‘Kalyuga’ (Dark Age) has come into the
None is found who acts according to what world, falsehood has come to prevail; man
he says. Whenever I see holy men from has become a demon, a goblin; he has
close quarters, I find that it is all hypocrisy, become unprincipled. He listens neither to
lure of wealth, deception, fraud, cheating society, nor religion, nor parents, nor
and hunger. The kind of holy man you are anybody else. He is wandering about like
talking about I haven’t seen any.” a demon bereft of faith. Sometimes he
Bhai Bhagirath said, “Bhai Mansukh, kowtows to one and sometimes, to another.
when you happen to see with your own If the seed is whole, only then can it sprout.
eyes, you will come to know.” But he said, When faith or belief has broken into pieces,
“No; I can’t believe that today, in this age it has become a broken seed, it can never
of ‘Kalyuga’ (Dark age), there is any such fructify; just think that a broken seed can
person who is true.” never sprout. So men’s minds and hearts
have become like broken seeds. They have
Bhagirath said, “Dear friend, my started believing in countless gods and
Satguru (True Guru, or holy preceptor) also goddesses, countless graves and cremation

sites and God knows how many more they cannot pay the bribe. The poor boy laments
have started believing in. Now whom that nobody cares for the marks obtained by
should we be aligned with and devoted to? him. When he goes for admission to a
We can be aligned with and devoted to medical college or an engineering college,
one only. If we are aligned or in love with money is demanded from him. What will
one, we are aligned with the whole world. happen to this country, where bribe is
So – demanded everywhere and nobody cares for
‘Should the Lord turn our friend, the whole merit or ability of a candidate? In such
world turns friendly.’ P. 957 conditions, a country declines and heads
ÇÂÕ¹ ÃÜä¹ ÃÇí ÃÜäÅ ÇÂÕ¹ òËðÆ ÃÇí òÅÇç¨ towards downfall and degradation. When
So Bhai Bhagirath said, “Bhai decline and degradation increases, man
Mansukh, this is what my True Guru also becomes oblivious of God, which adds to
says that truth is no where to be seen – his distress and misery –
‘Just as a dog eats dead creatures, similarly, ‘If man contemplates God before hand, then
in Kalyuga, meat has become the food of all why should he suffer punishment?’ P. 417
men.’ Bhai Gurdas, Var 1/30 Á×¯ ç¶ Ü¶ Ú¶åÆÁË å» ÕÅÇÂå° ÇîñË ÃÜÅÇÂ¨
ÕÇñ ÁÅÂÆ Õ°å¶ î¹ÔÆ ÖÅÜ¹ Ô¯ÇÂÁÅ î¹ðçÅð ×¹ÃÅÂÆ¨ “Bhai Mansukh Ji, Guru Nanak Sahib
A dog likes to eat dead animals. says that the nation has become depraved
Similarly, meat has become the food of man, and immoral. Owing to long slavery , it has
whether he is a Guru (Holy Preceptor, lost its way in the darkness of ignorance.
teacher) or a disciple, a disseminator of The king has become cruel like a butcher,
knowledge or a teacher. Everybody has and Ministers, becoming avaricious, have
strayed from principles and values, and all lost their senses. He, who mints counterfeit
are groping in the dark and nobody is coins, is the leader or the chief. Inventing
finding his way in this darkness. Secondly, falsehood, he is popularizing it among the
the rulers of the day have put on the cloak people. Lust is the deputy, who is called
of avarice and sin. They (rulers) think and for consultations. The subjects, becoming
act greedily that everything should come weak and lifeless, are obeying the rulers
under their possession. Howsoever servilely. The learned dance and enact
impoverished the poor man may become, ‘rasas’ (dance dramas depicting the life of
but he must pay him the fixed amount of Lord Krishna). Those whose job is to
bribe even if he has to mortgage his land, discriminate between truth and falsehood
ornaments, himself and even his children.” and instruct people, describe stories of
Now also, holy congregation, this is the battles and wars fought by past heroes
state of things in the world. There is not which they sing loudly. Among the Pandits,
much difference; rather, now corruption is (learned Brahmins) the place of devotion to
even more than before. The world is going God has been taken by debates and
down and down. A student acquires contentions, and garnering wealth has
education and gets good marks in the become the chief object of their life. Such is
examination. He applies for a job. He is the Guru’s edict –
disheartened when those who are to ‘Greed and sin are king and minister;
appoint him demand Rs. 50,000 or Rs. One falsehood their officer (of the mint).
lakh as bribe. His parents are poor and Lust is the officer who is called for advice –

all three hold conclave to chalk out plans. this state of blindness they fail to find any
The subjects bereft of understanding, are way in life. ‘They are like carcases filled with
carcases full of straw. straw’. Those who enact dance dramas are
The learned (divines) dance, play on called learned. The truly learned is one who
instruments. And in histrionic poses, deck
can reflect about God and give his own
themselves,
Shouting aloud, tales of past heroes, fights understanding and discernment of Him;
and contentions they sing.’ P. 468 who can distinguish between the spiritual
ñì¹ êÅê¹ ç¹ÇÂ ðÅÜÅ îÔåÅ Õ±ó° Ô¯ÁÅ ÇÃÕçÅð¹¨ and the unspiritual or mundane, who can
ÕÅî¹ é¶ì¹ ÃÇç ê¹ÛÆÁË ìÇÔ ìÇÔ Õð¶ ìÆÚÅð¹¨ discern the ‘All-pervasive Light’ in Maya
Á³èÆ ðïÇå Ç×ÁÅé ÇòÔÈäÆ íÅÇÔ íð¶ î¹ðçÅð¹ÍÍ (mammon). But now they describe the
Ç×ÁÅéÆ éÚÇÔ òÅÜ¶ òÅòÇÔ ðÈê ÕðÇÔ ÃÆ×Åð¹¨ dancing and singing persons as learned
À±Ú¶ Õ±ÕÇÔ òÅçÅ ×ÅòÇÔ Ü¯èÅ ÕÅ òÆÚÅð¹¨ divines. They play on instruments and deck
Bhai Bhagirath said, “Brother Mansukh! themselves. They play dramas and put on
your experience is also correct and true. My disguises of past heroes. They enact ‘rasas’
Satguru Ji (True Guru) also says that, in the (dance dramas depicting the life of Lord
present age, there is famine of truthful Krishna).
living; nobody is following the path of ‘Shouting aloud, tales of past heroes, fights
God; neither the rulers nor the subjects are and contentions they sing.’ P. 468
treading on the way of God. Religion or À¹Ú¶ Õ±ÕÇÔ òÅçÅ ×ÅòÇÔ Ü¯èÅ ÕÅ òÆÚÅð¹¨
righteousness has four feet; all the four They speak loudly. There is no
have got broken. The four feet of religion spiritual relish in their singing and nor do
or righteousness are: (1) Righteous King, (2) they sing God’s laudations. They glorify
Pilgrimage centres, (3) Scholars, (4) warriors and sing about wars, battles and
Religious scriptures and holy men and conflicts. When they narrate such tales in
divines. There is adulteration everywhere. their singing, how can the listeners achieve
The king has strayed from the path of joy and peace? The rest of the scholars are
righteousness. The subjects have given up busy in pointless argumentations,
their duty. The places of pilgrimage have ponderings and vanities. There is no trace
come under the control of hypocrites and so of true devotional worship left anywhere.
become impure and murky. Sins have come Those, who claim to show the path of piety
to be committed there and their sanctity is and spirituality, are sham and appear to be
not being maintained. Religious scriptures pious in outward appearance only. There is
are being misinterpreted and their meanings no inner piety in them.
are being distorted arbitrarily. Mr. ‘The more a man writes and reads, the more
Mansukh, I reiterate that avarice has become he burns.
the king and sin has become its minister or The more he wanders at pilgrim stations, the
counsellor. All those, who are ruling, have more he chatters.
put on the cloak of falsehood. Lust is their The more he assumes religious garbs, the
deputy whom they summon for more he torments his body.’ P. 467
consultations, and the three sit together and ÇñÇÖ ÇñÇÖ êÇóÁÅ å¶åÅ ÕÇóÁÅ¨
chalk out evil plans. The subjects have ìÔ¹ åÆðæ íÇòÁÅ å¶å¯ ñÇòÁÅ¨
become ignorant and blind. They know ìÔ¹ í¶Ö ÕÆÁÅ ç¶ÔÆ ç¹Ö¹ çÆÁÅ¨
neither about God, nor about their rights. In The so-called spiritual and religious

persons put on various sectarian garbs. One says - ‘Don’t eat food’; another says – ‘Don’t
person has assumed one kind of spiritual put on shoes. Wander about barefooted.’
garb, and another is dressed in a different One says – ‘Sleep on the bare floor without
type of holy raiment. They appear to be any mattress.’ Somebody says – ‘Don’t stay
different from the rest of the common at home’, while another says – ‘Stay at
people. Guru Sahib says, “What is so home’. Someone says that it is good to visit
important if a man does not put on any pilgrim stations. Guru Sahib says that
dress? O my friend if you don’t put on countless are the religious garbs and sects.
clothes, you will suffer the heat of the Somebody says – ‘Don’t eat foodstuff, for
summer season, and in winter, you will such and such holy man did not take food
have to bear biting cold. If you don’t put more than five times.’ My dear, his stay in
on shoes, your feet will suffer heat and the world must have come to an end. What
cold; thorns will prick them; rubbles and is so great about it? It is from foodstuff
stones will hurt them. This will not add to that man gets life force; he must be eating
your piety or spirituality. Unless and until something else. It is only an outward false
you see God within yourself, you won’t pose. It is often said: ‘Sir, such and such
gain anything from outward physical holy man always sleeps on the ground; he
actions. By putting on religious garbs, they sleeps outside; sir, he neither washes his
cause suffering to their body. Such is the clothes with soap, nor bathes with soap for
Guru’s edict – days together.’ Such are the characteristics
Refrain: O brother, by putting on a holy of holy men we have found in the ‘Kalyuga’
garb, you cause suffering to your body. (Dark Age). If you have caused suffering to
èÅðéÅ - ç¶ÔÆ ù ç¹Ö ç¶ò¶º ú, ÕðÕ¶ å±¿ í¶Ö ÃÅèÈ çÅ - your body, you have done it yourself and
B, B. not anybody else. ‘O my soul, suffer thou for
ÕðÕ¶ å±¿ í¶Ö ÃÅèÈ çÅ - B, B. thy own doings.’ Nobody forced you to
ç¶ÔÆ ù ç¹Ö ç¶ò¶º ú,................. -B remove your clothes. If going to Rajasthan
By putting on a holy garb, man in summer, you move about in woollen
believes that God will be pleased with him. coat, you yourself are responsible for your
What a large number of sectarian garbs are suffering. If in winter, you go to Shimla and
there in India! dress yourself in muslin clothes and shiver
There has been a holy man named in cold, nobody has asked you to do so. It
Ganesha Singh. After counting the religious is said about such a holy man – ‘He does
sects in the country he has written, “I have not feel any cold.’ Well, if he does not, feel
not been able to count all the holy sects but cold, he must have eaten ‘barasinga kushta’
the number of sects I have counted by (oxide of a metal or some other thing used
visiting various places in India is as many for medicinal purposes in Unani system of
as 38200. All claim – ‘Embrace our garb or medicine), because it is so hot that only if
sect, you will attain to God’. One says – 100 pitchers of cold water are poured on
‘Pierce your ears’. Another says – ‘Apply the man’s head that he is saved, otherwise
this type of sacred mark on the forehead.’ he bursts. He has duped both his family
Still another says – ‘Put on this type of and disciples. Guru Sahib says –
necklace.’ One says – ‘Put on a yellow garb; ‘Endure, O my soul, the result of thy acts.
another says’ - ‘Put on a white cloak’. One He, who eats not corn, loses the relish of

life. Çòä° éÅòË ÇÕÛ° æÅÇÂ é êÅÂÆ¨
Through love of another, man suffers great ðÔË ì¶ìÅäÆ îóÆ îÃÅäÆ¨ Á³è¹ é ÜÅäË ÇëÇð êÛ¹åÅäÆ¨
hardship. ÃÇå×¹ð¹ í¶à¶ Ã¯ Ã¹Ö¹ êÅÂ¶ÍÍ ÔÇð ÕÅ éÅî¹ î³Çé òÃÅÂ¶¨
He who wears not clothes endures terrible Spending your life in wild places and
suffering day and night.’ P. 467 jungles, you have not known the Name.
ÃÔ¹ ò¶ ÜÆÁÅ ÁêäÅ ÕÆÁÅ¨ Á³é° é ÖÅÇÂÁÅ ÃÅç¹ ×òÅÇÂÁÅ¨ You have remained ignorant of the Name.
ìÔ¹ ç¹Ö¹ êÅÇÂÁÅ çÈÜÅ íÅÇÂÁÅ¨ ìÃåz é êÇÔðË ÁÇÔÇéÇÃ ÕÔðË¨ Without achieving the Name, you will have
Man does not wear clothes, he will to repent later. The sham outward practices
have to endure the rigours of weather. will not go into any account with Lord God.
‘Through silence, man is ruined. They will not find any acceptance with Him.
How can the sleeping or ignorant one be
awakened without the Guru? So Bhai Bhagirath said to Bhai
He who goes bare-footed obtains the fruit of Mansukh, “If you have lost faith in
his actions.’ P. 467 devotional worship, it is because you have
î¯Çé Çò×ÈåÅ ÇÕÀ° ÜÅ×Ë ×¹ð Çìé° ÃÈåÅ¨ met with ignorant men moving about in
ê× À°êå¶ ÅäÅ ÁêäÅ ÕÆÁÅ ÕîÅäÅ¨ holy garb. In the absence of a True Guru
If man becomes silent and decides to (True and Perfect holy Preceptor), there is
remain stubbornly mute, it is not using famine of truth. The True Guru possesses
God-bestowed tongue or power of speech. the ‘Name-jewel’. When God’s Name gets
The mind will become quiet through Guru- lodged in the mind or heart, then duality
given guidance and knowledge. Well, if and ego are destroyed and so are dispelled
man does not wear shoes, it is his feet all sensual desires. The mammonic mind is
which will suffer and run thorns. So let him also destroyed. That is, no desire is left for
waste time in removing the thorns. material possessions and sensual pleasures.
Then, with the enlightenment of his inner
‘He, who eats filthy food and throws ashes
on his body brings ignominy on himself. He self, man attains to the state of supreme
loses his honour.’ P. 467 bliss. Read the following refrain –
Á« î« ÖÅÂÆ ÇÃÇð ÛÅÂÆ êÅÂÆ¨ îÈðÇÖ Á³èË êÇå ×òÅÂÆ¨ Refrain: Only they attain joy and bliss who
meet the True Guru.
Finally, Guru Sahib gives the verdict
that such a man is a purblind fool. He has èÅðéÅ - úÔÆú Ã¹Ö êÅÀ°ºç¶ é¶
ÇîñçÅ ÔË ÃÇå×¹ð ÇÜé·» ù - B, B.
forefeited his honour. Abandoning Name ÇîñçÅ ÔË ÃÇå×¹ð ÇÜé·» ù - B, B.
meditation and not partaking of nourishing úÔÆú Ã¹Ö êÅÀ°ºç¶ é¶ ............... -B
food, you have been eating filthy food.
God abides in every creature. He
What is the real and important thing for
abides everywhere in the body. He is
man to do? This is the True Guru’s edict –
present even in a microbe. His glimpse can
‘Without the Name, nothing is acceptable. be obtained only after reaching the Tenth
He who dwells in wildernesses and at burial
Door (The door to realization), because it is
places and cremation sites,
That man knows not the Lord and regrets there that the seeker obtains that divine
afterwards. insight with which he can have a glimpse
He, who meets the True Guru, attains peace. of God who is manifest in all the regions
God’s Name, he implants in his mind. and universes. But that door can be
Nanak, he, to whom the Lord shows mercy, obtained by taking sorrows as joys and
attains Him.’ P. 467 assuming humility and forgiveness in place

of anger. Then the stony gates of hopes and îé î¶ð¶ ÇÜÇé Áê¹éÅ íðî¹ ×òÅåÅÍÍ
doubts are opened. ÇåÃ ÕË íÅäË Õ¯ÇÂ é íÈñÅ ÇÜÇé Ã×ñ¯ ìÌÔî¹ êÛÅåÅÍÍ
‘Pain is door fitted with the two shutters of It is just one speck (of ego) which has
hope and anxiety, and wrath is the made him guilty. When that speck (of ego)
guardsman. is removed, then he realizes his inner self.
The water of worldly valuables is the moat. So, in this way, Guru Sahib says that it is
Within this water man has built a house. the holy Word which burns ‘ego’. There is
After overcoming such difficulties, man sees no shop for this task. Guru Sahib has only
the Lord, sitting in the seat of truth.’P. 877 given a hint –
ç¹Ö¹ çðòÅÜÅ ð¯Ô¹ ðÖòÅñÅ ÁÅÃÅ Á³çÃ
ðÖòÅñÅ ¶ Å ç¹ÇÂ êà Üó¶¨ ‘The Name Divine, commodity that thou
îÅÇÂÁÅ Ü« ÖÅÂÆ êÅä
êÅäÆÆ Øð¹ ìÅÇèÁÅ Ãå ÕË ÁÅÃÇä ê¹ðÖ¹ ðÔ¶¨ hast come into the world to purchase,
Guru Sahib says that after meeting the In the abode of God’s devotee is found.’
True Guru and meditating on the holy P. 283
Word bestowed by him, man achieves a ÇÜÃ¹ òÖð ÕÀ° ñËÇé å± ÁÅÇÂÁÅ¨
unique and immaculate state. He attains to ðÅî éÅî¹ Ã¿åé ØÇð êÅÇÂÁÅ¨
an exalted state, and by practising the Then what is the price to be paid for
Guru-bestowed ‘Waheguru’ (God’s Name) this commodity? Money, wealth or
chant his ego is dispelled and he achieves property? Guru Sahib says, “No; that is not
the supreme state and the light of truth is needed. Give your ego and attachment in
revealed to him. Ego is just a point; it is not return for it. Surrender ‘I’ and ‘mine’ to the
very big or widespread. It is a seed just as Guru; these are very bad things. The world
the very small oak-seed. It is smaller than is retaining these very bad things, otherwise
even a poppy-seed but how big it grows man will become God who is his true form,
into! Similarly, ego is a point or a mere dot. his real ‘self’. If man gets rid of these two
This ‘ego point or dot’ makes all the things, then no difference is left between
difference very much like an Urdu word him and God –
mehram (intimate friend) to which if a dot is ‘Kabir, repeating ‘Thy Name’, I have become
added it becomes mujram (criminal). All the like ‘Thee’. In me now ‘I’ has remained not.
difference between the two words is of a When difference between me and others has
dot, but the meanings are radically been removed, then wherever I see, there, I
different. This dot or point of ‘ego’ has see Thee, O Lord.’ P. 1375
made him unhappy by separating him from ÕìÆð å±¿ å±¿ ÕðåÅ åÈ ÔÈÁÅ î¹Þ îÇÔ ðÔÅ é ÔÈ¿¨
God. If this dot of ‘ego’ is obliterated by Üì ÁÅêÅ êð ÕÅ ÇîÇà ×ÇÂÁÅ Üå ç¶ÖÀ° åå å±¨
Divine Name meditation, then what Why was there ‘I’? Because owing to
happens? Then the entire world becomes ‘ego’, I was retaining it. When I gave up
man’s own, and he is not able to discern ‘ego’ and ‘attachment’, what was left
whether he is in the world, or the world is behind? ‘Ego’ or ‘I-ness’ was destroyed;
in him. He becomes one with all; he does ‘when ‘ego’ dies man becomes God.’ Then
not consider anyone bad or evil; none nothing is left except God. Before the death
appears to be an alien to him. of ‘ego’ too is God –
‘O my self! he who has dispelled his doubt, ‘The Lord pervaded in the beginning,
and realized the Lord to be present in all, to pervades in the middle, and will pervade in
him none appears strayed.’ P. 610 the end.

Nanak, the saints remember the All- ‘amrit’ (nectar) to so many persons. My
pervading God, who is the destroyer of sins dear! God’s Name cannot be had so cheap.
and the Lord of the universe.’ P. 705 Acquisition of the Name is very difficult; it
ÁÅÇç êÈðé îÇè êÈðé Á³Çå êÈðé êðî¶Ã¹ðÔ¨ is with great effort and difficulty that God’s
ÇÃîð¿Çå Ã¿å Ãðìåz ðîä¿ éÅéÕ ÁØ éÅÃé Ü×çÆÃ¹ðÔ¨ Name is attained in life. It is only when the
Earlier too God was present in all; Guru is fully kind and gracious on a mortal
today also He is manifestly present in all that he acquires God’s Name. Well, you
creatures, and in the end too He will may call it ‘amrit’ (Name-nectar) or the
pervade in all. And wherefrom have ‘Name’; it is one and the same thing,
emerged ‘I’ and ‘You’? It is said that ‘ego’ because the Guru’s edict is that this is what
has created them – is called ‘Name-nectar’.
‘Through self-conceit the world comes into ‘In the society of saints, I have seen the Lord
being, O sire, within me.
Forgetting the Name it suffers pain and Lord’s Name has become sweet unto me.
perishes.’ P. 946 All the things, which appear in many and
ÔÀ°îË ÇòÇÚ Ü×¹ À°êÜË ê¹ðÖÅ éÅÇî ÇòÃÇðÁË ç¹Ö¹ êÅÂÆ¨ diverse colours are in the mind of the one
éÅÇî
Lord.
You have forgetton the Name. You The nine treasures and the Nectar are the
have forgotten the knowledge and Lord’s Name.
understanding that all is One, and there is Within the human body is its seat.’ P. 293
none other.
Ã¿åÃ¿Ç× Á³åÇð êÌí¹ âÆáÅ¨ éÅî¹ êÌíÈ Õ
ÕÅÅ ñÅ×Å îÆáÅ¨
‘In the air, water and fire is His Presence; Ã×ñ ÃÇî×ÌÆ Â¶ÕÃ¹ Øà îÅÇÔÍÍ ÁÇéÕ ð¿× éÅéÅ ÇçzÃàÅÇÔ¨
In the four corners and ten directions is He éÀ° ÇéÇè Á³ÇîÌå° êÌí ÕÅ éÅî¹¨ ç¶ÔÆ îÇÔ ÇÂÃ ÕÅ ÇìÃÌÅî¹¨
pervasive.
God’s Name is not to be had from
No spot is outside of Him.
Saith Nanak: By such realization, by the
outside. It is the powerful illumining force
Guru’s grace, which permeates every part of the body.
Find you joy.’ P. 294 The Name is illumined within the self only
êÀ°ä êÅäÆ ìËÃå
¿ ð îÅÇÔ¨ ÚÅÇð Õ°à¿ çÔ ÇçÃ¶ ÃîÅÇÔ¨ after effacing ‘ego’ by fully meditating on
ÇåÃ å¶ Çí¿é éÔÆ Õ¯ áÅÀ°¨ ×¹ð êÌÃÅÇç éÅéÕ Ã¹Ö¹ êÅÀ°¨ the Guru’s holy Word or hymn.
None is without Him or outside of ‘Therein abides deep meditation and melody
Him. So with the grace of the Gurmukh of celestial music.
The wonder and marvel of it cannot be
(Guruward or Guru-directed man) enshrine
narrated.’ P. 293
this knowledge in your heart and become
Ã¹é
¿ ÃîÅÇè ÁéÔå åÔ éÅç¨
supremely happy. But He (God) can’t be
ÕÔé° é ÜÅÂÆ ÁÚðÜ ÇìÃîÅç¨
attained unless and until you receive the
Guru’s chant (initiatory formula) without There is so much bliss, and it is such
which cannot be effaced ‘ego’ or ‘self- a state of deep meditation or trance that
conceit’. Now what price has to be paid for they cannot be described. One’s
the boon of God’s Name? Guru Sahib has consciousness does experience ecstasy, but
already commanded that man has to being fully absorbed in it, it cannot describe
acquire the Name. it.
‘He, to whom God Himself shows, beholds
Among us, holy men continue making it.
needless claims that they have administered Nanak, such a man obtains understanding.’

P. 293 he do? It is said that such a one has the
ÇåÇé ç¶ÇÖÁÅ ÇÜÃ¹ ÁÅÇê ÇçÖÅÂ¶¨ Name with him with which he is able to
éÅéÕ ÇåÃ Üé Ã¯ÞÆ êÅÂ¶ÍÍ cross the world ocean –
He on whom God is kind and merciful ‘Attached to the Guru’s service, the
is granted a sight of Him and it is he who humanity crosses the terrible world ocean.’
gains this knowledge and understanding. So P. 1422
the whole world is wandering about in ÃÇå×¹ð ÕÆ Ã¶òË ñÇ×ÁÅ íÀ°Ü« åðË Ã¿ÃÅð¹¨
search of this ‘Name’, which is called The ‘Name-jewel’ is with the Guru.
‘Nectar-Name’ also, but it can’t be had Taking it out, he reveals and illumines it,
easily. Such is the Guru’s edict – when he is very kind and merciful. Others
Refrain: Without the Guru is not obtained don’t acquire it; they remain deprived of it–
the Name, ‘Accomplished yogis and yoga-practitioners,
Though the whole world is wandering about all quest after the Name,
in search of it …. To exhaustion practising concentration.
èÅðéÅ - Çìé» ×¹ð» åº̄ éÅî éÔÄúº ÇîñçÅ, None without the True Guru’s guidance has
attained it –
Ö¯ÜçÆ ÔË ÃÅðÆ ç¹éÆÁ» - B, B.
It is through the Guru’s guidance that the
î¶ð¶ ÇêÁÅð¶, Ö¯ÜçÆ ÔË ÃÅðÆ ç¹éÆÁ» - B, B.
Name is attained.’ P. 650
Çìé» ×¹ð» åº̄ éÅî éÔÆúº ÇîñçÅ...- B
ÇÃè ÃÅÇèÕ éÅòË é¯ ÃÇí Ö¯Üç¶ æÇÕ ðÔ¶ Çñò ñÅÇÂÍÍ
‘Without the True Guru, the Name is Çìé¹ ÃÇå×¹ð ÇÕéË é êÅÇÂú ×¹ðî¹ÇÖ ÇîñË ÇîñÅÇÂÍÍ
obtained not; understand and reflect thou For the attainment of God’s Name, the
over it.’ P. 649
True Guru’s grace is needed. The True
Çìé¹ ÃÇå×¹ð éÅÀ° é êÅÂÆÁË ì¹ÞÔ¹ ÕÇð òÆÚÅð¹¨ Guru destroys the feeling of sentience and
You may think over it carefully, God’s instills the feeling of belonging to God by
Name cannot be acquired without the uniting man with the Creator –
guidance of the True Guru (Perfect holy ‘He, unto whom my Master becomes
Preceptor). But there is another condition merciful, to that disciple of his, the Guru
for acquiring the Name, and that is of being imparts instruction.
fully fortunate. Guru Sahib describes how Servant Nanak asks for the dust of the feet of
by supreme good fortune is the True Guru that Gursikh, who himself contemplates on
met – God’s Name and makes others contemplate
thereon.’ P. 306
‘Nanak, through perfect destiny does man
meet the True Guru and obtains joy and ÇÜÃ é¯ çÇÂÁÅ« Ô¯òË î¶ðÅ Ã¹ÁÅîÆ
peace, the four ages through.’ P. 649 ÇåÃ¹ ×¹ðÇÃÖ ×¹ðÈ À°êç¶Ã¹ Ã¹äÅòË¨
éÅéÕ êÈðË íÅÇ× ÃÇå×¹ð¹ ÇîñË Ã¹Ö¹ êÅÂ¶ Ü¹× ÚÅÇð¨ Thus without the Guru is not obtained
If man has perfect destiny, only then the Name. Such is the Guru’s edict –
does he meet the perfect holy Preceptor. ‘The Name Divine, commodity that thou
hast come into the world to purchase,
‘They alone, who have such a writ of God on
In the abode of God’s devotee is found.’
their forehead, since the very beginning,
P. 283
them the True Guru meets.’ P. 450
ÇÜÃ¹ òÖð ÕÀ° ñËÇé å± ÁÅÇÂÁÅ¨
ÇÜé îÃåÇÕ è¹Çð ÔÇð ÇñÇÖÁÅ
ÇåéÅ ÃÇå×¹ð¹ ÇîÇñÁÅ ðÅî ðÅÜ¶¨ ðÅî éÅî¹ Ã¿åé ØÇð êÅÇÂÁÅ¨
When the Guru is met, then what will What is the price to be paid for the
commodity of God’s Name? Guru Sahib

says – good that is why it is so described. But
‘Renounce self-conceit or ego and purchase it your ordure, nobody looks at and even you
(Divine Name) with thy soul.’ P. 283 pass by with a wry face and with
åÇÜ ÁÇíîÅé° ñ¶Ô¹ îé î¯Çñ¨ repugnance. So such a person is dead not
What is self-conceit or pride? It is ‘ego’ living.
and ‘attachment’, ‘I’ and ‘mine’. Give up Life is of two types. One is this moving
both these things. This finds repeated about like a machine, which is wrongly
mention in Gurbani – called life. This is not true life. Guru Sahib
‘Accept thou death first, abandon the hope of says that such a one is dead. One dead
life.’ P. 1102 body is that from which consciousness has
êÇÔñÅ îðä° ÕìÈÇñ ÜÆòä ÕÆ ÛÇâ ÁÅÃ¨ disappeared, when the body stops moving.
So long as you have ‘ego’ and One dead is that in which flows not the
‘attachment’ and you claim, ‘I am alive’, current of God’s Name. Everybody knows
you are living only in this world, but not about a battery. When it is lying at a shop,
in God’s abode. You will live in the abode the customer says to the shopkeeper, “Give
of God, when you renounce these two me this battery. Let me start my car with
things – ‘I’ and ‘mine’. Then you will it.” The shopkeeper replies, “Brother, this
achieve Supreme life, a life full of Divine battery is dead.” The customer asks, “How
Name. As long as you have ‘ego’ and is it dead, when it has not even left your
‘attachment’, you are a dead person. When shop?” He says, “There is no current, for it
‘ego’ and ‘attachment’ are dispelled, then is not charged.”
the Name Divine comes to abide in the So this body gets spiritually charged
heart – with God’s Name. If the body is not charged
‘He alone is truly alive in whose self is with the Name Divine, then what will
lodged the Lord: happen? It is dead. Guru Sahib has also
Saith Nanak, none else is truly living. described such a person as dead. So, in this
Such a one, if alive, in ignominy lives; way, Guru Sahib says – ‘Give up ego and
Whatever he consumes (or gains) is attachment. Then, brother keep the
illegitimate.’ P. 142 company of the holy, the saints.’
Ã¯ ÜÆÇòÁÅ ÇÜÃ¹ îÇé òÇÃÁÅ Ã¯ÇÂ¨ éÅéÕ Áòð¹ é ÜÆòË ‘What qualities has holy company? Such it is
Õ¯ÇÂ¨ wherein the sole Name of the Lord is
Ü¶ ÜÆò
ÜÆòËË êÇå ñæÆ ÜÅÇÂÍÍ Ãí¹ ÔðÅî¹ Ü¶åÅ ÇÕÛ° ÖÅÇÂ¨ expounded.’ P. 72
All that he eats is illegitimate or ÃåÃ¿×Çå ÕËÃÆ ÜÅäÆÁË¨ ÇÜæ
ÇÜæËË Â¶Õ¯ éÅî¹ òÖÅäÆÁË¨
forbidden. He is like a machine. Just as in Holy company is that where God’s
a grinding machine, you put foodgrain, it Name is reflected upon, where Divine
continues to throw out flour, similarly, my Name practitioners engage in deliberations
dear, you consume food, the best and the and discussions, where the glory of God’s
costliest, but you continue throwing it out Name is discussed and where the Lord
as ordure. Even the cattle are better than God is talked about and discussed. So
you. Take the case of the cow dung, which attend such a holy congregation. Try to give
is used for plastering the kitchen, because up all other worldly entanglements in
it is considered pure and holy. It must be which you are caught. When you achieve

this, at the time of your departure from the believe in it, but so long as your heart does
world, everybody will praise you and call not side with you, no advice or utterance
you blessed, and when you go through the can have any effect. So in this way, Guru
various regions in the world hereafter on Sahib says – ‘Accomplished Yogis and Yoga-
your way to the Court Divine, you will practitioners all quest after the Name, to
continue to receive honour and respect exhaustion practising concentration.’ (P. 650)
everywhere. Thus accomplished Yogis, Yoga-
‘Blessed, blessed, will everyone call thee. practitioners, gods, saints and sages wander
Thy face shall be bright in that God’s Court.’ about in search of God’s Name, but they do
P. 283 not achieve the Name because unless a
è¿Çé è¿Çé ÕÔË Ãí¹ Õ¯ÇÂ¨ î¹Ö À±Üñ ÔÇð çð×Ô Ã¯ÇÂÍÍ Perfect Guru (Holy Preceptor) is met,
Divine Name cannot be achieved. God’s
Your face shall glow at the Divine
Name can be acquired only if man happens
Portal, for there is the commerce of God’s
to meet a Perfect Guru. Brother Mansukh,
Name. But Guru Sahib says that it is a
you must be knowing the state of the
matter of regret that householders do listen
present-day Gurus (Holy Preceptors). The
to our words but don’t believe in them.
Gurus of the present age of ‘Kalyuga’ (Dark
They do not try to gather the wealth of the
Age) are themselves on the look out for
Name. They spend their nights in sleeping,
disciples. It is the disciples who play the
and days do they waste in talking or
tune, while the Gurus dance to it, for the
gossiping. In this way, they lose the
Gurus themselves are bereft of God’s
extremely precious human life they have
Name; they are themselves sunk in
got.
hypocrisy, and so they make their disciples
Refrain: Your life is precious like a gem, but
also hypocrites. Immature Gurus, blind and
you are selling it for cowrie-shells.
ignorant Gurus, and learned Gurus bereft of
èÅðéÅ - å¶ðÅ Üéî Áî¯ñÕ ÔÆðÅ, the experience of the world themselves
Õ½âÆÁ» ç¶ íÅÁ Ü»òçÅ - B, B.
î¶ð¶ ÇêÁÅð¶, Õ½âÆÁ» ç¶ íÅÁ Ü»òçÅ-B, B
drown in the world ocean and drown their
å¶ðÅ Üéî Áî¯ñÕ ÔÆðÅ,.......B disciples and followers too. In today’s
world, a capable Guru is not to be found.
‘Man wastes his nights in sleeping and loses Brother Mansukh, Guru Nanak’s teaching is
his days in eating.
that Waheguru (God) abides in all. The
Human life is like a jewel.
It goes in exchange for a cowrie-shell.’ capable Guru makes his disciple have a
P. 156 glimpse of God’s abode in his own mind
ðËÇä ×òÅÂÆ Ã¯ÇÂ ÕË ÇçòÃ¹ ×òÅÇÂÁÅ ÖÅÇÂ¨ and body-home.
ÔÆð¶ ÜËÃÅ Üéî¹ ÔË ÕÀ°âÆ ìçñ¶ ÜÅÇÂ¨ ‘He, who shows the Lord’s abode within
Such a precious human life is getting man’s mind-home;
wasted in exchange for a cowrie-shell. He alone is the omnipotent and omniscient
True Guru.’ P. 1291
‘Rare are those that in such commerce
engage. Øð îÇÔ Øð¹ ç¶ÖÅÇÂ ç¶ÇÂ Ã¯ ÃÇå×¹ð¹ ê¹ðÖ¹ Ã¹ÜÅä°¨
To such is Nanak ever a sacrifice.’ P. 283 The True Guru is one who enables us
ÇÂÔ¹ òÅêÅð¹ ÇòðñÅ òÅêÅðË¨ to have a vision of God’s abode in our own
éÅéÕ åÅ ÕË Ãç ìÇñÔÅðË¨ physical self. First, man gets the gift of
The world listens to this but does not Guru’s chant from the Guru. While

meditating on the Guru’s chant or word, èÅðéÅ - Õ°¿ÜÆ ÇêÁÅÇðÁÅ!
man’s consciousness gradually achieves the Çîñ ÜÅÀ± êÈÇðÁ» ×¹ð» åº̄ - B, B
stage of concentration and then it continues ‘The body-roofed mind’s house is locked with
rising within the self. A stage comes when the lock of Maya-attachment and its key is
the malady of ‘ego’ becoming gradually with the Guru.
cured, is effaced completely. As soon as Nanak, without the Guru, the mind’s
‘ego’ is removed, there is Name- casement is opened not, since the key is in no
enlightenment. Holy congregation! such is one else’s hand.’ P. 1237
the ‘Gurbani’ edict – ×¹ð¹ Õ°Ü
¿ Æ êÅÔÈ Çéò« îé° Õ¯áÅ åé° ÛÇå¨
éÅéÕ ×¹ð Çìé° îé ÕÅ åÅÕ° é À°ØóË Áòð é Õ°Ü
¿ Æ ÔÇæ¨
‘Waheguru (God) is the Guru’s chant or
word by meditating which is removed man’s ‘Without the Word is the self enveloped in
ego.’ Bhai Gurdas Ji, Var 13/2 darkness –
In such a state neither is the supreme
òÅÇÔ×¹ðÈ ×¹ðî³åz ÔË ÜÇê ÔÀ°îË Ö¯ÂÆ¨
objective attained nor transmigration
When man receives the ‘chant’ of annulled.
Waheguru, it is going to destroy his ego. The key to this attainment, in the hands of
And when ‘ego’ is destroyed, then man is the True Guru lies -
bound to achieve God’s Name too. It is for None else may force open this door:
the holy chant or word, about which Guru Only by good fortune is the Perfect Guru
Sahib has said – met.’ P. 124
‘The mortal, who is without the Guru’s Çìé° ÃìçË Á³åÇð ÁÅé¶ðÅ¨ é òÃå° ñÔË é ÚÈÕË ë¶ðÅ¨
chant or teaching, accursed is he and ÃÇå×¹ð ÔÇæ Õ°¿ÜÆ Ô¯ðå° çð¹ Ö¹ñË éÅÔÆ ×¹ð¹ êÈðË íÅÇ×
contaminated is his life.’ P. 1357 ÇîñÅòÇäÁÅ¨
×¹ðî³åz ÔÆäÃ Ü¯ êÌÅäÆ ÇèÌ×å
¿ Üéî ízÃàäÔ¨ So, in this way, until the Guru is met
Those persons, who have so far not and man unites with him, he does not
received the boon of Guru’s chant or come to realize the inner path. All other
teaching, cursed are they and foul is their activities, such as, dancing, jumping,
life. remaining unclad and hungry, are worthless
‘He, the blockhead is equal to a dog, a
and meaningless; they are not worth even
swine, an ass, a crow and a snake.’ P. 1357 a cowrie-shell. Such a person, indulging in
Õ±ÕðÔ ÃÈÕðÔ ×ðèíÔ ÕÅÕÔ ÃðêéÔ å°Çñ ÖñÔ¨ sham actions, may deceive the world
because people are blind, they lack Divine
The life of such persons is like that of
knowledge and understanding and are
dog, hog, ass, crow and snake, even if they
easily duped. If a hypocrite with scattered
are educated, or moneyed. In this manner,
hair sits just for a while, people are easily
nothing is achieved through garbs and
cheated. If he employs a few agents to
hypocritical practices. One may put on any
project him as a holy man on the promise
number of holy garbs, there is no real joy
of sharing the offerings with them, they will
and peace of mind. Peace of mind will
cause uproar in the entire city that the holy
come only when man attains God’s Name,
man has been continuously sitting in the
and the key to the Name has been
sun for ten days. What will be the result?
entrusted to the Guru (Holy Preceptor) –
He will only cheat the people. He will win
Refrain: The key (to the Name) my dear, people’s praise; he will gain riches; but this
from the Perfect Guru you will get ……….
won’t be anything big. Guru Sahib says,

“Look! you are going to commit a very big éÆñ ìÃåz ñ¶ Õêó¶ êÇÔð¶ å°ðÕ êáÅäÆ Áî« ÕÆÁÅ¨
crime. It is possible that in this world there ‘In each home is every one addressed by the
may not have been framed any law as yet Mohammedan honorific of Mian –
for punishing it, but there is certainly a law A strange language have you now adopted.’
in God’s Court; there, you will have to P. 1191
account for your deeds –
ØÇð ØÇð îÆÁÅ Ãíé» ÜÆÁ» ì¯ñÆ Áòð å°îÅðÆ¨
Refrain: Cheat not the world with sham
Guru Nanak Sahib checks the people
appearances; otherwise you will fall into
from doing these things. On hearing these
hell….
utterances, Bhai Mansukh said, “Bhai
èÅðéÅ - Á³å òÅÃÅ éðÕ» ÇòÚ Ô¯ò,¶
Bhagirath! well, I like very much all that
í¶Ö é ÇçÖÅÂÆº Ü× ù - B, B.
you are telling me; your utterances attract
‘By putting on sham holy garbs have you
me also, but how should I believe them
enamoured the world;
But in the end wilt thou be cut into pieces by because all my life I have been cheated. A
death’s scissors and in the hell shalt abide.’ Yogi met me, who said to me – ‘Look my
Tenth Guru dear! miraculous and occult spiritual
í¶Ö ÇçÖÅÇÂ Ü×å ÕÀ° ñ¯×é Õ¯ ìÇÃ ÕÆé¨ powers are very good; people start
Á³å ÕÅÇñ ÕÅåÆ ÕÇàú ìÅÃ éðÕ î¯ ñÆé¨
following you; your business progresses
Putting on sham holy garbs man cheats beyond all limits. One can acquire these
himself. He also dupes the world. My dear, miraculous powers but for that, one has to
here you may be able to cheat the world
practise austerities, He instructed me in
and enamour them, but ‘in the end wilt thou
practising ‘ashtang yoga’ (eight exercises of
be cut into pieces by death’s scissors and in the
hell shalt abide.’ Yoga).
So, in this way, he (Bhai Bhagirath) Bhagirath asked, “How is it practised?”

said, “Brother Mansukh! my True Guru Bhai Mansukh replied, “There are six
speaks out frankly and truthfully. He says ‘chakras’ (ganglion or lotus: knot on nerve
– Do honest labour; meditate on the Name, forming centre for reception and
and share your earnings with others. He
transmission of impulses) in the backbone.
does not advise anyone to give up his
Around it go two air channels – Ida and
business and go to the jungles. He does not
tell anyone to put on black, yellow, blue, pingla. There is a vein or nerve in between
white or ochre robes. Those who have done which is of the form of figure ‘eight’. It is
so have made the country slave. Indians called ‘Sukhmana’. It is closed at six places,
have changed their language. Giving up where there are lumps of flesh. On its lower
their native language, they have started side is ‘Bhujanga nari’ (snake-like vein),
calling themselves ‘Mian Ji’ (an Urdu term where is situated the ‘kundalini’ (electronic
of respect). They have started putting on centre) of the whole body. If it changes
blue clothes in imitation of the Turks and position or is roused from a state of sleep,
Pathans. all powers come into man – powers of
‘Men have taken to wearing blue robes and telepathy and motivation or stimulus.” He
dresses, and Turks and Pathans are added, “First, he made me go through the
exercising sway.’ P. 470

pratices of Hatha Yoga – ‘dhoti’, ‘neti’, ‘basti’, enough to reach above the eyes. This is
‘kapali’, ‘bhathi’, ‘tratak’. done to retain the breath in the ‘Daswan
“What are these?” Asked Bhai duar’ (Tenth door) achieved through
Bhagirath. ‘pranayam’ and not let it come down.” Bhai
Bhagirath Ji remarked, “But in this exercise,
“These are: ‘dhoti’ – it is a strip of cloth there is nothing like meeting Lord God.
or rag three inches wide and 22 feet long. These activities are all designed to control
It is soaked in water. It has to be drawn and purify the body.”
into the stomach and then it is pulled out.
In this way, the stomach is cleansed. The “Then is practised ‘pranayam’ (breathing
second activity is ‘neti’. It is a piece of cotton exercise, or breath-control). The ‘Onkar’ (the
string 18 inches long. It is used for cleaning formless yet manifest one, God) chant is
the nose. The third activity is ‘basti’. In this recited 42 times while breathing in and 84
activity one sits in water and sucks in water times while holding it. Then ‘Onkar’ (the
with a bamboo tube in order to cleanse the formless yet manifest one, God) chant is
excretory system. Then the fourth is an recited 42 times while releasing the breath.
activity, which is called ‘tratak’. It is to focus Through this exercise, the breath is held for
the eye on a point and continue gazing at
2 minutes. Then, this period is gradually
it without blinking until water comes into
increased. Through daily practice, one is
the eyes. When you become adept in this
activity, you acquire power. The fifth able to hold the breath for several minutes.
activity is called ‘Kapali’. It is to shake your The pressure of the breath is put on the
stomach like bellows. It also involves point where the backbone ends. When
continuing to gaze and breathing inward ‘praan’ wind (which abides in heart, chest,
and outward forcefully.” But Guru Sahib has throat etc.) and ‘apaan’ wind (which abides
prescribed a very simple and easy way for in kidneys etc.) meet, they become very
meditating on the Name – hot. By bringing the pressure of the two to
‘Meditate on the Lord (slayer of Mura bear on that spot, it becomes very hot.
Demon) with ease and effortlessness.’ Through heat, the small hole at the end of
P. 222 the backbone is opened. This small hole has
Ã¹Ö¹ ÃÔÜ¶ ÜÇê ÇðçË î¹ðÅÇð¨ been closed by a vein or nerve called
You should meditate on God ‘bhujanga’. When this is opened than ‘praans’
effortlessly, so that you may become enter the ‘sukhmana’ air channel. In this
oblivious of your body. All these activities manner, the breath enters the first ‘chakra’
or practices are mechanical. It is not in this (ganglion, or lotus) called ‘Mooladhar’ and
manner that God is attained. Attainment of the power of ‘Kundalini’ (electronic centre) is
God is an entirely different thing. But these roused.” Bhai Bhagirath Ji said, “In that
Yogic exercises are all pertaining to man’s stage, does one get to see something
physical body. there?”
The sixth activity or exercise is ‘bhathi’. “Yes, then one is able to see within
It involves putting out the tongue long oneself. This is practical knowledge, and not

mere guesswork. There is an inverted one attains to ‘trikuti’ [three attributes of
yellow flower with four petals. Its face is not ‘Maya’ (Mammon) or ‘Trinity’]. After the
upward, but is downward. opening of the ‘trikuti’ is gained entry to the
region of thousand lotuses, where there is
When that ‘chakra’ (ganglion, or lotus) a flower with thousand petals. It has all the
is broken or pierced, there is a second one miraculous spiritual powers. Reaching this
near the pelvis at the root of ‘Kaam kundal’ stage, generally the seeker gets deluded
(erotic ganglion). That is called ‘Swadhishthan and forgets his ultimate goal because it has
chakra’. It has six petals of vermillion colour. very charming things; it is full of
It is also inverted. The third ‘chakra’ miraculous powers. Pure white is the colour
(ganglion) is near the navel; it is blue in of that region. If, with the Guru’s grace,
colour and has ten petals. The fourth ‘chakra’ man crosses it, then he can attain to the
(ganglion) is located near the heart where ‘Dasam duar’ (Tenth Gate). The Tenth door
umbilicus is located. It is a little above the is just below the velum. It is a white
umbilicus where the chest is joined. It has coloured flower with a thousand petals. It
twelve petals and its colour is vermilion or is a place of absolute silence, without any
deep red. It is called ‘Anahat chakra’. The thought or feeling. It is called ‘celestial
flower is inverted there too. Above it, near region’ and ‘silent region’ too. It is also
the throat is the ‘chakra’ (ganglion) which has called ‘Daswan duar’ (Tenth Gate) and ‘Third
sixteen petals and its colour is dark grey – Eye’ also. It is all light, radiant light.”
the colour of smoke. Thereafter, we reach In the same vein does Guru Sahib say–
the ‘Agya chakra’ which is located at the root ‘The body fortress has nine doors. The tenth
of the two eyes and the nose. It is here that is kept unseen.
we break it open. It has two petals and its The adamantine shutters of the Tenth gate
colour changes to white; it is also inverted. open not.
The fruits that are obtained by focusing Through the Guru’s word alone they get
attention on different ‘chakras’ (ganglions) opened.
are all obtained by fixing the mind on the The melodious celestial strain rings there. By
‘Agya chakra’. Here the mind gains the Guru’s word it is heard.
The Divine light shines in the mind of those
equipoise, and man acquires the ability to
who hear the music of the Tenth gate. Such
attain ‘Sampargyat Smadhi’. (According to persons meet God by embracing meditation.
Yoga, it is that state of contemplation or The One Lord, who has Himself made the
meditation in which man continues to have world, is contained amongst all.’ P. 954
knowledge or consciousness of material éÀ° çðòÅÜ¶ ÕÅÇÂÁÅ Õ¯à¹ ÔË çÃòË ×¹êå° ðÖÆÜË¨
things and pleasures). It is here that ‘ida’ and ìÜð ÕêÅà é Ö¹ñéÆ ×¹ð ÃìÇç Ö¹ñÆÜË¨
‘pingla’ (air channels) join the ‘sukhmana’ ÁéÔç òÅÜ¶ è¹Çé òÜç¶ ×¹ð ÃìÇç Ã¹äÆÜË¨
making a confluence of the three. It can also Çåå° Øà Á³åÇð ÚÅéäÅ ÕÇð í×Çå ÇîñÆÜË¨
be described as the confluence of the Ãí îÇÔ Â¶Õ° òðåçÅ ÇÜÇé ÁÅê¶ ðÚé ðÚÅÂÆ¨
Ganga, Yamuna and Saraswati. By On hearing about the path of ‘Raj yoga’
contemplating on this point, all sins are (a state of mind free from thought or feeling
destroyed. This place is called ‘Brahmandi according to Yoga) from Bhai Mansukh,
hirda’ (cosmic mind). It is here that one gains Bhai Bhagirath Ji said, “Brother! although
‘divine insight or knowledge’. Thereafter, Guru Sahib has not rejected this path, yet

he calls it a very slow path. We also reach mind is soiled, everything is soiled. By
the ‘Daswan duar’ (Tenth Gate) but not by washing or bathing the body, mind is not
piercing the ‘chakras’ (ganglions) through the purified. To wash off the filth of sins, only
power of ‘Kundalini’. The path preached by Divine Name meditation path is easy and
Guru Sahib is the Divine Name simple. God Himself is pure. He who
contemplation path. Through this path, we contemplates God through Name
start rising from the ‘Agya chakra’ (located at mediation, his mind will be purified, and
the root of the two eyes and the nose) and all filth from within his self will be washed
enter the Tenth gate (celestial region) off.
through Divine Name contemplation, but
Brother Mansukh, in order to make you
not through ‘pranayam’ (breath control or
understand this thing more clearly, I shall
breathing exercise). Guru Sahib tells us the
give the example of this trough which is
Divine Name contemplation path. Through
‘pranayam’, breath does reach the ‘Daswan full of dirty water. When the water from the
duar’ (Tenth gate), yet the practitioner has to tube well starts falling into the trough, dirty
make considerable effort, the body has to be water will start falling outside, and
fully disciplined. It is in leisure and gradually, trough water will become pure
solitude away from human habitation that and clean. In the same manner, through
man has to engage in these Yogic practices Divine Name meditation path, when we
or exercises, which are very difficult for a meditate on the Name in our heart and
man of business or trade. In the age of mind, we remember Him, then the clean
‘Kalyuga’ (Dark Age), owing to the absence and pure stream of His Name will wash off
any set code of conduct, behaviour and the filth soiling our mind.
food, man, absorbed in sensual pleasures,
Just think what miraculous spiritual
has become mentally weak. If he practises
‘pranayam’, he will disturb his mental powers are. These are just mammonic
equilibrium and fall a prey to diseases. The displays which only increase the dispersal
path of ‘pranayam’ is meant for a select few and diffusion of mind. The mind caught in
who are idle, but the Divine Name sensual pleasures remains involved in birth
contemplation path shown to the world by and death. Brother Mansukh, by drawing
Guru Nanak Sahib can be easily followed the breath into the Tenth door, the filth of
by every working man, woman and child, the mind is not removed. My Satguru Ji
young and old. It involves absorbing the (True Holy Preceptor) says that, afflicted
mind in the holy Word (Waheguru, or God). with the malady of ego, the world has lost
It involves working with hands and feet,
its Divine insight and understanding. This
but remembering God all the time in the
ego makes man forget God who abides with
mind and heart. Guru Sahib calls it ‘Simran’
(Name meditation or repetition). By Him at all times. Ego is the root cause of
meditating on or reciting God’s Name, the all impurities and maladies of the mind.
filth of several births is removed, and purity The cure of ego lies in the light of Divine
is attained. But through ‘pranayam’, the filth Name. Until man follows the Divine Name
of several births is not washed off. The contemplation path, it is impossible to
mind remains soiled and dirty, and if the attain union with God. Yogis possessing

miraculous spiritual powers drink wine and and concentration of mind is attained. Then
indulge in immoral actions, because their that place (Tenth door) is opened. What an
goal is not attainment of God but renown easy and simple method! Man does not
and distinction. God is pure love. He can have to practise any of the eight Yogic
be attained only with love and devotion. In activities – neoli, dhoti, kapali, tratak, bhathi,
the ‘ashtang yoga’ you have not told anything basti etc. The householders do not have so
about love for God. You have described much time to practise them; these practices
only various Yogic activities or exercises. are meant for idlers. This difficult path can
Brother Mansukh, you must have followed be followed only if you have an exclusive
what I have said; the only difference is in place, you have no worry about your food
the path. Guru Sahib does talk about and clothing and you have full freedom,
attaining to the ‘Daswan duar’ (Tenth door) otherwise you cannot. Guru Nanak Sahib
and ‘trikuti’ (knot of three qualities) but has tried all these paths himself; he knows
through the Divine Name contemplation all the paths. He experimented with all the
path. ‘When the knot of three qualities is paths and he has told us the easiest method
loosened, then opens the Tenth gate,’ (P. 1123) of attaining to God or the ‘celestial region’.
but not through Yoga; he adopts the Divine So, in this way, the stony shutters are going
Name contemplation path. He meditates by to open with the Guru’s word. And when
focusing the mind on the point where the the shutters open, then, ‘The melodious celestial
‘holy Word’ is to be taken by binding it strain rings there’. (P. 954) Unsrtuck horn
with the conscious mind. He concentrates blows along with the ‘holy Word’; not only
the mind, and when concentration of the does the horn blow but the ‘holy Word’ or
mind (on the holy Word) increases, then the ‘mystic strain’ also rings. What is the use of
‘Daswan duar’ (Tenth door) or the ‘celestial the horn alone? When the Name also is
region’ is opened. Through Divine Name recited along with it, when the Guru-
contemplation the mind becomes clean and bestowed holy Word also rings with it, then
pure, and evils are destroyed. So Guru with this key of the holy Word door gets
Sahib tells us about this method also of opened. When this ‘mystic strain or
opening the ‘Tenth door’ – celestial music’ is heard, then what happens
‘The body fortress has nine doors. –
The tenth is kept unseen.
‘The Divine light shines in their mind and
The adamantine shutters of the Tenth gate
they meet God by embracing meditation.’
open not.
P. 954
Through the Guru’s word alone they get
Çåå° Øà Á³åÇð ÚÅéäÅ ÕÇð í×Çå ÇîñÆÜË¨
opened.’ P. 954
éÀ° çðòÅÜ¶ ÕÅÇÂÁÅ Õ¯à¹ ÔË çÃòË ×¹êå° ðÖÆÜË¨ That supremely subtle Essence has the
ìÜð ÕêÅà é Ö¹ñéÆ ×¹ð ÃìÇç Ö¹ñÆÜË¨ light of millions of suns –
These adamantine shutters of hope and ‘After examining subtlest of the subtle have
the ancients revealed
fear or anxiety do not get opened. When
That creating land, sky and nether regions
the mind becomes focused on the Guru’s has, the one Creator let Himself be called
word, the two get bound with each other many.’ Tenth Guru
ÃÈÛî å¶ ÃÈÛî Õð ÚÆé¶ ÇìÌèé ÇìÌè ìåÅÂ¶¨

íÈî ÁÕÅÃ êåÅñ ÃíË ÃÇÜ Â¶Õ Áé¶Õ breathless, but the sky is boundless; it is
ÃçÅÂ¶¨ spread far and wide. Consider the sentient
How small or subtle that Essence is, as a grain of rye and in comparison
none can estimate or guess. Once all the consider the sky as 40000 miles deep, 40000
holy men of India including Sage Vashisht,
miles wide and 40000 miles high (as high
Sage Vishwamitter and all other great saints
as ‘Sumer’ mountain – a mythical
and sages were discussing this subject,
when Lord Shiva also happened to come mountain). As is the ratio between a rye
there. He said, “O holy men! what are you seed and the vast space, so is the ratio
discussing?” They said, “O Lord, it is good between the subtlety of the sentient and the
that you have come. Now kindly tell us sky. In fact, the sentient is subtler than the
how subtle is the sentient; it is this subject subtlest and its subtlety cannot be
that we are discussing.” Lord Shiva said, estimated. It is infinitely subtle. When there
“None can estimate the subtlety of the is inner enlightenment and realization, then
sentient.” But the holy men insisted, “No what will be seen?”
Lord; kindly tell us about it.” At this Lord
‘The one Lord, who has Himself made the
Shiva said, “You already know this, for you world, is contained amongst all.’ P. 954
are all men of spiritual experience.” But
Ãí îÇÔ Â¶Õ° òðåçÅ ÇÜÇé ÁÅê¶ ðÚé ðÚÅÂÆ¨
still, they persisted, “No Lord! What comes
out of your lips becomes authoritative and In all creation is the Sole Supreme
reliable. Kindly enlighten us on this Pervasive. All the problem is of the ‘I’. In
subject.” Then Lord Shiva said, “Dear holy Persian script by removing just a dot from
men! water is ten-times more subtle than the word ‘mujram’ (which means guilty) it
earth; one measure of earth dissolves in ten becomes ‘mehram’ (which means an intimate
measures of water. Hundred times more friend). Similarly, when from being guilty of
‘ego’ or ‘I-ness’, one becomes its intimate
subtle than water is fire and hundred times
friend, confidant and knower, ‘I’ is gone;
more subtle than fire is air. Fire is visible,
then –
while air is not. If dust mixes with air or
‘Saith Kabir: The Lord in whose quest you
wind, it can be seen, leaves of trees start
wandered was found in your own place.
shaking. If the wind is blowing at a speed He whom thou didst consider separate from
of 100 miles per hour and it uproots trees, thyself
then it is felt all right, but it is not visible. As from the world thou didst turn away,
It throws off people; it has force no doubt, Was thy own self.’ P. 1369
but it cannot be seen because it has become ÕìÆð ÜÅ ÕÀ° Ö¯Üå¶ êÅÇÂú Ã¯ÂÆ áÀ°ð¨¹
extremely subtle. Ten million times more Ã¯ÂÆ ÇëÇð ÕË å± íÇÂÁÅ ÜÅ ÕÀ° ÕÔåÅ ÁÀ°ð¨
ÕÔåÅ ¹
subtle than the wind is the sky. The wind The seeker, searching for his reality
can be felt, but the sky, which is called was surprised that He whom he regarded
‘space’ cannot even be felt. There is no air as different from himself was his own self.
or wind after a few miles up in the sky. If Both within and without, it is He who is
you go up about 30 miles in the space, all-pervasive and enacting His play –
there is no wind. On high mountains if you ‘Hail, hail to Thee, O True king!
True, ever true is Thy Name.’ P. 947
go, oxygen decreases, and one starts feeling

òÅÔ¹ òÅÔ¹ ÃÚ¶ êÅÇåÃÅÔ å± ÃÚÆ éÅÂÆ¨ contemplation or trance). The three practices
Bhai Bhagirath said to Bhai Mansukh, of ‘asan’, ‘pranayam’ and ‘pratihar’ first make
“Guru Sahib does not deny the existence of one accomplished in ‘pranayam’ and then
the path of ‘Raj yoga’ too. This path is also ‘pratihar’.
all right, but it is very difficult. For a ‘Dharna’, ‘dhyan’ and ‘smadhi’ cannot be
householder and a man of business, it is achieved without practice and non-
very difficult to follow. ‘Pranayam’ attachment or renunciation, because in
(breathing exercise) is begun with the ‘sampargyat smadhi’ (according to yoga it is
recitation of ‘Onkar’ (The Formless One, that state of contemplation or meditation in
God) 42 times while inhaling; by reciting which man continues to have knowledge or
‘Onkar’ 84 times is the breath held within, consciousness), it is absolutely necessary to
and by reciting ‘Onkar’ 42 times is the have perfect concentration of mind and
breath released slowly. This is called small remain in one mental state. It is extremely
‘pranayam’ – the smallest or shortest indeed. necessary to come out of attachment and
Then it has to be increased to hours. Who duality, said Bhai Mansukh. Bhai Bhagirath
will be able to practise it for so long? It said, “Bhai Mansukh! kindly tell me why
will increase heat in the brain, which yam, niyam etc. are essential in ‘ashtang
modern man cannot bear. Now, if you tell yoga’.” Bhai Mansukh replied, “Bhai
a practitioner to do even the small Bhagirath! the final goal of ‘ashtang yoga’ is
‘pranayam’, he finds it difficult to practise the attainment of ‘spontaneous smadhi’
because he cannot observe even a healthy (concentration of mind or deep
practice like celibacy. Being sensual in contemplation). The hurdles which the
tendencies, he becomes weak. His mental mind has to face for its attainment can be
power also becomes feeble.” overcome by following ‘yam’ and ‘niyam’.
“In short, the collection of the eight For outward practice of this method, ‘yams’
practices of ‘yam’(restraining mind and (restraints on mind and organs) are needed.
organs), ‘niyam’ (austerities and penances), To make world’s practical life spiritual or
‘asan’ (sitting in various postures), ‘pranayam’ Divine, it is essential to get rid of troubles
(doing breathing exercises), ‘pratihar’ (not like ‘raag’ (love or attachment), ‘dwesh’
letting bad thoughts enter the mind), (enmity) and ‘abhinivesh’ (uneasiness born
‘dharna’ (equipoise or equanimity of the out of the fear of death). These can be
mind), ‘dhyan’ (concentration) and ‘smadhi’ (a removed by following the ten ‘niyams’ (rules
state of deep meditation in which the mind of Yoga like – penances, contentment,
is absorbed in the object of contemplation) purity, charity etc.). The ‘niyams’ relate to
is called ‘Raj yoga’ or ‘Ahstang yoga’. These man’s personal life. By following them
eight practices are the means to gain Divine ‘rajoguni’ filth (caused by attachment, pride,
knowledge. Of them ‘dharna’, ‘dhyan’ and passion etc.) is removed. They are useful in
‘smadhi’ are called ‘antrang’ (inner) means. washing off all types of outward filth, both
These inner methods (within the heart or ‘rajsi’ (born out of pride and attachment)
mind), by removing outer hurdles like and ‘tamsi’ (born out of dark, evil,
violence, slander, backbiting, cheating etc. undesirable tendencies), and making man fit
through the practice of ‘yam’ and niyam’ for attaining to Divine or spiritual state.
enable man to go into ‘smadhi’ (deep

Through ‘asan’ (third part of Yoga, so far, he has not met a Perfect Satguru
through which a Yoga practitioner learns to (True holy Preceptor). That is why, he is
sit in the proper posture; there are eighty incomplete as yet.” So he said to Bhai
four ‘asans’ in Yoga), the filth of ‘rajsi’ (born Mansukh, “Brother, I am all sacrifice to your
out pride and attachment) influences and devotion and dedication that, in spite of
evil and undesirable sloth and error or being a big merchant and your
carelessness are removed and man preoccupations, you have practised these
experiences virtuous or pure light. Similarly, time-consuming methods. Don’t mind if I
through ‘pranayam’, ‘prann’ (life breath) is say that you have not met a Perfect Satguru
made virtuous; that is, one achieves (True Guru) so far. You have told me about
spiritual illumination. ‘yams’ and ‘niyams’. My Satguru calls them
Through ‘pratihar’ (not letting bad virtuous traits or qualities and says –
thought enter the mind), the mind is ‘Without cultivating noble qualities no true
repeatedly checked and the sense organs devotion can be.’ (P. 4) Guru Sahib also
are made insensitive to the evil and adopts the seven activities suggested by
passionate tendencies of sloth and error and other holy personages for life’s
are kept in a virtuous state. Similarly, improvement and growth. He also advises
through ‘dharna’ (the state of equipoise in the mortals to eschew intoxicants, food and
which the mind is focused only on God or clothes which give rise to evil and sinful
Brahm and no other thought enters even by propensities and cause both physical and
mistake), mind’s foolish and evil or mental pain and suffering.
poisonous state is replaced with a virtuous Guru Ji urges us to cultivate the
state and it is focused only on one thing or following virtues: (i) True vision or view-
subject. Then through the activity of ‘dhyan’ point, (2) true thoughts or ideas, (3) true
(contemplation), attention is concentrated on speech, (4) true or virtuous actions, (5) true
the Divine Pure Form and the mind is or honest labour, (6) strong desire for
focused on one goal or object. Here the virtuous deeds, control over sense organs,
contemplator, the object and attention all get eschewing evil thoughts and concentrating
effaced and man becomes absorbed and lost the mind, (7) worship and meditation of the
in deep meditation or trance. True and becoming absorbed in the
Of these eight parts, the first five are Supreme Truth and acquiring the various
called outer physical activities or means, qualities of deep meditation or
while the last three are called inner or contemptation. According to him,
intrinsic. Bhai Bhagirath! after this, man ‘Brahmchariya’ (celibacy) means having trust
attains to ‘asampargyat smadhi’ (a state of in one woman and cultivating mutual love
deep meditation above all knowledge). Its with her. It is such a one who is called a
inner method is non-attachment with others. celibate. Guru Sahib advises a householder
When it is attained, man gains self- to observe restraint in every department of
realisation.” life. Guru Sahib accepts the superiority of
a path, if it inspires constant remembrance
On hearing what Bhai Mansukh had of God and noble deeds.
said Bhai Bhagirath thought to himself,
“Bhai Mansukh is an excellent seeker, but I continue fearing that man has no

brain, it is all rotten and eaten. He has no ‘Of all religions the most exalted,
celibacy. His food is not virtue-inducing and And of all ritual actions the purest,
nourishing. His character is no good. His Is contemplation of the Name Divine.’
conduct is not high and noble. His dress P. 266
Ãðì èðî îÇÔ ÃÌ¶Ãà èðî¹¨
too is not nice. His thinking is immoral and
ÔÇð Õ¯ éÅî¹ ÜÇê Çéðîñ Õðî¹ÍÍ
Çéðîñ
lascivious. His food gives birth to sinful
and evil thoughts and arouses various God’s Name can be meditated or
desires. recited only if man’s actions are pure and
pious. So he said, “Bhai Mansukh! Guru
Similarly, his dress is also such that
Sahib also lays stress on pure and noble
arouses dark, evil and passionate desires.
actions that you have talked about. He says
This man is just moving about
that Name meditation will be of no use, if
purposelessly as if fulfilling a formality. He
man’s actions are ignoble and bad. So one
has no strength and vitality. He is like
should make one’s actions also pure and
worm-eaten wood. How can he meditate on
noble. If, on one hand, man indulges in
God’s Name? Neither is his mental
slander, backbiting and jealousy, and on the
inclination good and proper, nor can he sit
other hand, he reads and recites Gurbani,
quietly and peacefully, nor can he gain any
he cannot achieve anything; instead of
spiritual experience. Guru Sahib has
rising, he will go down.
prescribed a very simple and easy method
for him.” ‘It is not good to slander anyone. The foolish
apostates alone do it.
Bhai Mansukh said, “Bhai Bhagirath! I The faces of those slanderers are blackened
met another holy man who told me about and they fall into the horrible hell.’ P. 755
‘Raj yoga’.” Çé¿çÅ íñÆ ÇÕÃË ÕÆ éÅÔÆ îéî¹Ö î¹×è Õð¿Çé¨
“What is this ‘Rajyoga’?” î¹Ô ÕÅñ¶ Çåé Çé§çÕÅ éðÕ¶ Ø¯Çð êò¿Çé¨
My dear, of what avail will be reading
Bhai Mansukh replied, “Raj yoga is of Sukhmani Sahib (a Gurbani
very nice and beautiful. It consists of ten composition)? You are advancing towards
‘yams’ (Controlling the sense organs and the horrible hell because you have not
checking them from sins and evils; cultivated noble actions. Practising non-
practising non-violence, imbibing violence, speaking truth, eschewing
truthfulness and giving up falsehood, thieving, practising celibacy, patience,
eschewing thieving, practising celibacy, charity, mercy, kindheartedness, politeness
giving up amassing of wealth ) and ten in speech, eating frugally, and remaining
‘niyams’ (rules of yoga like – penance, pure and clean; these are ‘yums’. The
contentment, purity, charity etc.). First, there ‘niyams’ are: meditation, charity, patience,
is moral character-building.” After listening belief in God, worship, selfless service,
to all this from Bhai Mansukh, he (Bhai giving up hypocrisy or sham practices,
Bhagirath) understood everything. Building disciplining the sense organs – eyes, ears,
of moral character is essential for treading nose, and showing sympathy or mercy.
on the path of spirituality too. Where Guru Mercy creates love and peace; for physical
Sahib tells us about the ‘Shabad Surat Marg’ health, fasts are prescribed. If by over-
(Divine Name Contemplation Path), he lays eating a person becomes fat, he is advised
emphasis on pure and pious deeds also. to do fasting. Don’t eat the same food

everyday; take a different food some day, each hair on the body.’ P. 941
so that there is some change. Fasts are not ×¹ðî¹ÇÖ ð¯Çî ð¯Çî ÔÇð ÇèÁÅòË¨
undertaken for any spiritual gain; they have From all sides comes the sound of the
no relationship with the spirit. These are Name. Wherever you focus your attention,
meant for keeping the body healthy. Guru you hear the Name-sound or melody, and
Sahib does not advise us to give up food, when the mind becomes focused on the
and says- Name, then man becomes mentally
‘He who eats not corn, loses the relish of absorbed in God’s Name. That is called
life.’ P. 467 ‘ajappa jaap’ (silent meditation).
Á³é¹ é ÖÅÇÂÁÅ ÃÅç¹ ×òÅÇÂÁÅ¨ ‘The breath is drawn in by the left nostril. It
Guru Sahib does not tell us to abjure is retained within Sukhmana and is breathed
food. He only tells us to keep the body out by the right nostril, uttering sixteen
healthy. For this purpose is done fasting. times the Lord’s Name.’ P. 1106
Then we should practise restraint in the Ú¿ç Ãå í¶ÇçÁÅ éÅç Ãå êÈÇðÁÅ
gratification of sensual pleasures. We ÃÈð Ãå Ö¯óÃÅ çå° ÕÆÁÅ¨
should not allow ourselves to stray in Guru Sahib says, “No; not like this
sensual delights. Then we should perform should you meditate on the Name. You
‘hom’ (a sacrificial ritual), feed the hungry have to practise a different kind of
and run free kitchens. ‘pranayam’ (breathing exercise). You have to
The third is ‘asan’ (sitting posture). draw in, that is imbibe, the Guru’s
Guru Sahib says, “When you are to do instruction by which will your mind be
God’s worship or meditate on His Name, sit purified. The noble ideas ought to be
calmly and quietly. Don’t move. Concentrate drawn in or imbibed; this is ‘poorak’
your mind.” Bhai Bhagirath said, “The (breathing in).
fourth is ‘pranayam’, (breath control) – Then you have to practise ‘kumbhak’
‘chandrang’ ( in moonlight) and ‘suriyaang’ (holding breath) - you have to lodge Divine
(in sunlight). These are ways of practising virtues within yourself. Through ‘poorak’,
‘pranayam’ – small ‘pranayam’ and big you have to imbibe noble thoughts, and
‘pranayam’ (breathing exercise).” then you have to breathe out or expel from
Bhai Bhagirath said, “Guru Sahib tells your within all evil thoughts; this is ‘rechak’
us that when we meditate on the Name, (exhaling or releasing breath). This is the
breathing will spontaneously come under ‘pranayam’, we practise. We do not just
control, and drenched in Name-nectar, draw in the breath. On hearing the Guru’s
breaths will start staying and become ‘bani’ (utterance), we imbibe the holy
almost imperceptible. We will become teachings contained therein. Then we
totally oblivious of our breathing. Then examine the various evils and vices that are
neither the tongue nor the lips will move. in our mind and heart. Purity we lodge
The Name is neither in the throat, nor in the therein, while impurities we throw out. This
heart, nor in the navel. That spontaneous is the difference between your ‘pranayam’
Name meditation permeates every part of and ours. By our method, the mind is
the body. purified very soon.
‘The God-directed meditate on the Lord with Fifth part is ‘pratihar’ (assault). It is like

this that the mind gets attracted to sins and These are called ‘savikalap’ (premeditated or
evils; it does not let man engage in God’s with a purpose) and ‘nirvikalap samadhi’
devotional worship. Thoughts repeatedly, (spontaneous meditation without choice or
wander towards sensual pleasures. ‘Pratihar’ purpose).” He further said, ‘Mansukh Ji!
means preventing the mind from wandering
Guru Sahib tells us even about a ‘samadhi’
towards sins and evils. This is being
beyond it, which is called ‘Sehaj Samadhi’
advised by Guru Sahib also that we should
(spontaneous or effortless deep meditation).
restrain our mind, prevent it from
About this ‘samadhi’ (trance or meditation),
wandering and running about, and
Guru Sahib says, that none other than the
repeatedly engage it in the Name-melody.
meditator himself can know and estimate its
Next is ‘dharna’ (contemplating the Lord joy and relish.
Creator to the exclusion of everything else). Refrain: In tranquil meditation is my mind
It means repeatedly focusing attention on occupied,
the object of contemplation by concentrating Its bliss only the enjoyer knows.
the mind. èÅðéÅ - ÃÇÔÜ ÃîÅè ñ×Æ Çñò Á³åð,
‘Reflect thou over the Guru’s image in thy Ã¯ ðÃ Ã¯ÂÆ ÜÅäË - B, B.
mind’. P. 864 Ã¯ ðÃ Ã¯ÂÆ ÜÅäË, Ã¯ ðÃ Ã¯ÂÆ ÜÅäË - B, B
ÃÇÔÜ ÃîÅè ñ×Æ Çñò Á³åð,.........B
×¹ð ÕÆ îÈðÇå îé îÇÔ ÇèÁÅé°¨
We have to focus our attention on the ‘Tranquil meditation, ecstasy have the mind
occupied –
Guru’s word, on the Guru’s image, on the
The joy of this to none is known, other than
Divine Light, on God who is all-pervasive. he that has it.’ P. 106
Our mind wanders outside; by restraining
ÃÔÜ ÃîÅÇè ñ×Æ Çñò Á³åÇð Ã¯ ðÃ¹ Ã¯ÂÆ ÜÅäË ÜÆÀ°ÍÍ
it repeatedly, we have to absorb it in
remembering God. Guru Sahib does not tell us about
those ‘samadhis’ (meditation) in which man
Then comes ‘dhyan’ (reflection or should become oblivious of his worldly
contemplation). We reflect on the Guru’s duties. ‘Samadhi’ should be such in which
image, on the melody or sound of the the eyes are open and one is doing one’s
Guru’s holy word or utterance, on the business also. It should be such in which,
Guru’s doctrine or teaching. That is how even while doing his duties, man’s mind
Guru Nanak Sahib has instructed us. should be constantly focused on love for
God and he should ever be abiding in the
Then comes ‘samadhi’ (trance or deep region of Supreme Bliss. Can this be
meditation). ‘Samadhi’ is of two types. One possible? Guru Sahib says, “Yes; it is quite
is ‘Sampargyat samadhi’ in which we are possible. When man happens to acquire the
conscious of ourselves that we are absorbed Guru’s holy word, then he has a glimpse of
in ‘samadhi’ (deep meditation); in this state, God with his eyes open, and he does not
the object comes before our mind. The other have to close his eyes to view God. The
is ‘Asampargyat samadhi’ in which we sense of ‘I-ness’ disappears. The truth that
become completely absorbed in our self and his self is the Creator’s self, is revealed to
become totally forgetful of everything else, him. God’s light suffuses including his own
self everywhere.”
but we continue to be sentient and awake.

So, in this manner, Bhai Bhagirath and born God; Maya-possessing Creator is called
Bhai Mansukh discussed and deliberated God. It is from this very ‘Maya’ that the
between themselves. Love for Guru Sahib gods have been created.
got kindled in Bhai Mansukh’s heart and ‘The Primal Mother (refers to Maya) by
mind. Bhai Bhagirath said, “Mansukh Ji! by union with the Eternal
reversing your breath, you took your To the three accepted regents gave birth.
consciousness into absolute silence, where Those be the Creator (Brahma), the Preserver
there is nothing – (Vishnu) and the Judge (Shiva).
He guides them as is His will and
‘By giving reverse to your breath, the six
commandment.
circles hast thou penetrated,
Wonder of wonders!
And brought thy consciousness in harmony
He to these three is invisible,
with the Absolute’. P. 333
Yet views them at work.’ P. 7
À°ñàå êòé Ú´ Öà¹ í¶ç¶ Ã¹ðÇå Ã¹é
¿ ÁéðÅ×Æ¨
Â¶ÕÅ îÅÂÆ Ü¹×Çå ÇòÁÅÂÆ ÇåÇé Ú¶ñ¶ êðòÅä°¨
Here there is a difference. Try to ÇÂÕ¹ Ã¿ÃÅðÆ ÇÂÕ° í¿âÅðÆ ÇÂÕ¹ ñÅÂ¶ çÆìÅä°¨
understand it carefully, if you can. The ÇÜò ÇåÃ¹ íÅòË ÇåòË ÚñÅòË ÇÜò Ô¯òË ë¹ðîÅä°¨
‘samadhis’ (deep contemplations) which used úÔ¹ ò¶ÖË úéÅ éçÇð é ÁÅòË ìÔ¹åÅ Â¶Ô¹ ÇòâÅä°¨
to be practised before the advent of Guru The ‘jeev’ (sentient being) was separate,
Nanak Sahib, had no object or goal before Maya was separate and Ishwar (God, the
them. Practitioners took their consciousness Eternal) has no connection with the ‘jeev’
in a state undisturbed by any thought. They (sentient being). Before the ‘jeev’ (sentient
took their consciousness into a dead state, being) this is only a fancy or thought that
where there existed nothing, and by going he is separate from ‘Maya’ and ‘Ishwar’. He
into nothingness, man cannot gain any has no well-wisher or sympathizer because
power or strength. It is true that the mind Maya-power, by entrapping him, has made
was quietened for sometime, but there him helpless. It is here that we differ with
wasn’t any goal before him, for realising you. Guru Nanak Sahib says – “No dear!
which Maya-power was needed. By Himself has He spread His Maya –
comprehending in this manner, what Himself the beholder.
emerges is that God alone is not the sole Various forms of different hues He assumes,
creator of the world; but, rather, He has Yet from all remains apart.’ P. 537
created the world with the help of ‘Maya’ ÁêéÆ îÅÇÂÁÅ ÁÅÇê êÃÅðÆ ÁÅêÇÔ ç¶ÖéÔÅðÅ¨
(Mammon). Therefore, the God imagined by éÅéÅ ðÈê¹ èð¶ ìÔ¹ ð¿×Æ Ãí å¶ ðÔ¶ ÇéÁÅðÅ¨
the scriptures is a weak entity, and not all- God Himself has spread His Maya.
powerful, capable of doing everything. Is From one has He Himself become many.
He ever-existing without a beginning? God Himself is all. From pure seeing
Wherefrom has ‘Maya’ come? Many thinkers sentience He gets reflected on Maya and
say that ‘Maya-power’ is like God Himself. comes to be called ‘jeev chetan’ (sentient
They say that Maya has been existing since being, soul, man). This is only a difference
the very beginning. It already was in in form and state.
existence. ‘One and yet who seems many, and enters
But if they say that Maya is existing into myriad forms,
and absorbed in the consciousness itself, And plays His play, and then winds it up,
and becomes the One again.’
that is a different matter. From there was

Jaap Sahib (81), Tenth Guru sense of ‘ego’. He retains his self, his ego.
Â¶Õ îÈðÇå Áé¶Õ çðÃé ÕÆé ðÈê Áé¶Õ¨ The sense of the ‘soul’, he can get from his
Ö¶ñ Ö¶ñ ÁÖ¶ñ Ö¶ñé Á³å Õ¯ Çëð Â¶Õ¨ own within, but he does not seek it there,
All that is happening in the world is and caught in delusions, he wanders and
the work of His command. In every state, strays about in the world. So, it is only the
Lord God, the possessor of all powers, Guru who is capable of demolishing the
distinct from Maya is manifestly present five illusions. By making him perceive and
before us like the sun. None can stand in understand the ‘soul-matter’, he aligns him
the way of His power and love. It is by with God. Guru Sahib says that, in the rest
virtue of His love that we gain spiritual of the activities, man is needlessly
ascendance. We don’t stop after reaching the wandering in delusion. You may recite like
state of nothingness and indistinctness. this –
Before us is the Supreme Being, who is full Refrain: My dear, the world is straying
of love for all because He is an about in delusion,
embodiment of ‘sat’ (truth), ‘chit’ (intellect) His self, he does not realize.
and ‘anand’ (bliss). Besides, all powers obey èÅðéÅ - ÇêÁÅð¶ ÜÆ, íðî» ÇòÚ í¹ñ
¼ Æ ç¹éÆÁ» - B, B.
Him. We merge our being in Him and ÇÂÔù îÈñ çÆ ÃîÞ éÅ ÁÅò¶ - B, B.
efface our own self. When our self is ÇêÁÅð¶ ÜÆ, íðî» ÇòÚ í¹ñ
¼ Æ ç¹éÆÁ»....B
effaced, we become His very image. In the So Bhagirath Ji said, “Mansukh Ji! what
true state, the reflection merges in the image a large number of delusions and
and no difference or distinctness is left. The misconceptions Guru Nanak Sahib has
illusion of ‘ego’ is born out of a sense of removed! What a difficult task he performs
‘I’ and ‘mine’, which is false. to unite the mortals with God! Even then
‘As water into water mingles, we do not give up ‘ego’, and continue
Does light of the self with Divine Light indulging in ritual actions. All these are
merge.’ P. 278 worthless practices –
ÇÜÀ° Üñ îÇÔ Ü« ÁÅÇÂ ÖàÅéÅ¨ ‘One may rotate intestines, make the forge
ÇåÀ° Ü¯åÆ Ã¿Ç× Ü¯Çå ÃîÅéÅ¨ of kundalini blaze,
There is no power in the world who And exhale, inhale and retain breath in
can tell whether or not something of our pranayam –
Without guidance of the Guru (holy
being is left behind. It is not a thing which
Preceptor) no realization shall such a one
can be described because it is a matter of have,
feeling. And lost in doubts will be sunk.’ P. 1343
‘Saith Kabir: How may one give the idea of ÇéòñÆ Õðî í¹Á× ³ î íÅáÆ ð¶ÚÕ êÈðÕ Õ°í ¿ ÕðË¨
joy in God’s lotus feet? Çìé° ÃÇå×¹ð ÇÕÛ° Ã¯ÞÆ éÅÔÆ íðî¶ íÈñÅ ìÈÇâ îðË¨
No good prating about it; only by its sight is
They are drowned to death. They get
its view formed.’ P. 1370
human birth all right but without the Guru,
ÕìÆð Úðé Õîñ ÕÆ îÀ°Ü Õ¯ ÕÇÔ ÕËÃ¶ À°éîÅé¨
ÕÇÔì¶ ÕÀ° Ã¯íÅ éÔÆ ç¶ÖÅ ÔÆ êðòÅé°¨
realization of self or soul cannot be
attained. It is all right, one may reverse the
So in this way, such is the Guru’s breath, with ‘prann’ (vital energy) and
edict: “The world has forgotten the Lord. ‘apaan’ (wind in the intestines, kidneys etc.).
Without the Guru’s guidance, he is failing One may pierce the six ‘chakras’ (ganglions),
to understand. Man does not give up the rouse the ‘kundalini’ power and take the

mind in the silent region of nothingness, but understanding with the Guru’s grace,
one fails to attain to God, the embodiment otherwise we were wandering about in
of love, who abides within man’s self – ignorance and we had none to guide us.
‘Thou Bairagi (world-renouncer)! seek rather ‘What was near has become distant, and
Him who is not born nor dies; again, what was distant has become near for
Who dies not nor finds life.’ P. 333 him who realizes the Lord as He is.
ÁÅòË é ÜÅÇÂ îðË é ÜÆòË åÅÃ¹ Ö¯Ü¹ ìËðÅ×Æ¨ As is the sugary water made from sugar-
candy, only he who drinks it knows it relish.’
O man! you should seek Him who is
P. 333
lodged within you. You have adopted a
ÇéòðË çÈÇð çÈÇð ë¹Çé ÇéòðË ÇÜÇé ÜËÃÅ ÕÇð îÅÇéÁÅ¨
different path and gone into the silent
ÁñÀ°åÆ ÕÅ ÜËÃÅ íÇÂÁÅ ìð¶âÅ ÇÜÇé êÆÁÅ ÇåÇé ÜÅÇéÁÅ¨
region of nothingness or non-existence. God
is not nothingness; He is Supreme There is an ‘alauti’ or ‘mahua’ tree
consciousness, the very essence of our life. (Bassia latifolia or Madhuca Indica), which
He is the life of our small life. He is he is found in America also, from which flows
Supreme self. Therefore, you should seek sweet syrup; no sugar is needed. Similarly,
Him – there was an ‘alauti’ tree. Only he who
drank its syrup knew about its taste, which
‘Turning away from the world, my soul is
he could not describe to any other person.
merged into the Supreme Soul’ P. 333
Similarly, God is very close, but man
î¶ð¶ îé îé ÔÆ À°ñÇà ÃîÅéÅ¨
considers Him afar. Nothing can be gained
What is this thing? This mind or soul by reversing the breath, nor through the
is to turn away from the world and become practice of various Yogic activities like neoli
aligned with God. The mind is to turn its (inner washing with a strip of cloth),
back upon the world; it is to die to the bhuangam (pranayam), bhathi (putting out the
world. When it attains the state of ‘living tongue long enough to reach the ears), purak
dead’, it will gain understanding of this rechak and kumbhak. [‘Pranayam’ (a system of
essential thing. Then it will become living breathing and regulating respiration in yoga
in the world of God’s Name, in the is practised in three parts - one is ‘poorak’
spiritual or soul world. You may take it (first part of the exercise by breathing in),
like this that this man’s mind or soul is like kumbhak (holding the breath by pressing the
a ray of the sun of the Supreme Soul or nostrils with the thumb and third finger)
Mind. Considering itself a ray out of and the third is ‘rechak’ (releasing the breath
superficial knowledge, this ‘jeev’ (soul) which was held)]. ‘Without guidance of the
wanders about in ignorance. When with the Guru (holy preceptor) no realization shall such
Guru’s grace, his little untrue self merges a one have. And lost in doubts will be sunk.’ (P.
with the True Supreme total self, then ceases 1343) Lost in doubts and illusions, he dies
his wandering and wavering. Man’s mind or by drowning. All other activities he engages
soul becomes absorbed in the Supreme in for attaining to God are worthless. It is
mind or soul and in this state of Divine like a man, who while sucking a mango
knowledge, He appears manifest to him – throws out the pulp and wastes his time
‘By Guru’s grace, my understanding has and energy in chewing the stone. The pulp
changed, otherwise I was quite ignorant was the real thing which he did not utilize,
(about such mysteries).’ P. 333 and over its stone he sat chewing at it. It
×¹ð êðÃÅÇç ÁÕÇñ íÂÆ ÁòðË éÅåð¹ æÅ ì¶×ÅéÅ¨
We have gained knowledge and
is also like throwing away the almond nut some spiritual lesson and our time is not
and chewing its skins and throwing away wasted.” He said, “I can show such a
the pulp and eating the skin of a banana. spectacle or magical trick to you, but my
My dear, such is the state of the people of wife is with me.” The king said, “Well,
the world! then, what is the problem?” He said, “I
‘The blind man is soiled, dear, so soiled and want to show to you that I can fight against
defiled that howsoever he washes himself, the gods. I have the ability to reach heaven
his mind’s filth departs not ever.’ P. 1343 and can challenge the biggest god abiding
Á³èÅ íÇðÁÅ íÇð íÇð è¯òË Á³åð ÕÆ î« Õç¶ é ñÔË¨ there. Those powers to which you kowtow,
It is his inner self which is filled with I can fight against them.” The king said,
filth, while after bathing at pilgrim centres, “Then, it does not mater. I give you my
he thinks that he has been purified. But his word that your wife will live with my
innerself is defiled with various kinds of daughter. I will treat her like my daughter.”
filth. How can a blind man know where his The magician said, “These human beings
clothes are soiled? make false promises. I can’t believe you;
‘Without the Name, vain are all deeds like she is extremely beautiful. I am afraid that
those of the conjurer who deceives men you may not afterwards return her to me.”
through illusion.’ P. 1343 The king said, “No, magician! Present the
éÅî ÇìéÅ ë¯Õà ÃÇí ÕðîÅ ÇÜÀ° ìÅÜÆ×ð¹ íðÇî í¹ñ¨
Ë show.” The king seated her with his
Just as after witnessing a conjurer’s daughter and started watching the show.
deceptive tricks, we are deceived, so is man The magician produced a big ball and
deluded. Without the Name all actions are threw it towards the sky. As they sat
worthless. In this context, there is an watching, it vanished from their sight. And
illustrative story. then he pulled it down. He said, “Sir, I
have put a climbing rope in heaven and
Once there was a king. A magician, now I am going to climb up.” Climbing by
who could perform hypnotism came to the rope, he vanished from the people’s
him. He said, “Sir! victory unto you.” The sight, and reaching up in heaven, he called
king asked him who he was. He replied, out. “Sir, now I am going to fight against
“Sir, I am a magician or conjurer capable of the gods, and first of all, I will fight against
performing tricks.” God Varun (Rain-God). After sometime, a
‘This world is a conjurer’s show, rumbling sound was heard, and then these
Wherein various disguises he assumes. sounds reached their ears, ‘Kill him, kill
As his make-up or disguise he puts off, him!” Then they heard the voice, “Sir!
ended is his spectacle. severing the head of God Varun (Rain-god)
Then is left the Sole Supreme Being.’ P. 736 I have thrown it on the earth; have a look
ìÅÜÆ×Çð ÜËÃ¶ ìÅÜÆ êÅÂÆ¨ éÅéÅ ðÈê í¶Ö ÇçÖñÅÂÆ¨ at it.” They were surprised to see a torso
Ã»×¹ À°åÅÇð æ¿Çîú êÅÃÅðÅ¨ åì Â¶Õ¯ Â¶ÕÕ¿ ÅðÅÍÍ falling from the sky and then other parts of
He said, “I shall put on a garb and the body, and it started raining. The king
alone show you a spectacle.” The king said, remarked, “Look! how brave he is! He has
“Earlier too, we have watched many such fought against God Varun.” After sometime,
shows and spectacles. So show us such a he called out, “Sir, now I am fighting
magical trick from which we may learn against the Fire God. His flames are

burning me; but I will gain victory over seven locks in the palace. I shall call her to
him.” After sometime, his severed head and which she will respond. You are telling a
body fell on the earth. Fire broke out, where lie.” All said, “Nor sir, the king is so noble
his body fell. Everybody was greatly that he cannot do such a thing. She has
surprised. The king too was surprised, “So committed ‘sati’ before our very eyes.” He
brave! Such a brave person has never been remarked, “You are all liars. You are siding
heard of in the world. If I can, I should with the king. I am a poor foreigner. I have
make this magician, the chief commander of been left alone. And I do not see anyone
my armies.” The king thinks as per his self- among you who will speak for me.” So, at
interest that, in that case, he will not be that time, he called out his wife in a loud
lacking anything and will be able to wage voice, as if clouds were thundering. From
war against anyone. This fellow is defeating the other side came the answering call,” The
and cutting down such great warriors. In king has kept me in the prison.” All were
this manner, the magician threw down surprised as to how all this had happened.
severed bodies of many gods. At last the The doors were opened and she emerged
king heard the magician saying, “Now I am from inside the palace. The magician said,
fighting against Lord Indra. He is throwing
“Is this the word of kings? This shows that
a meteoric weapon at me. He is waging an
the kings’ word is not reliable.” The king
atomic war against me.” Then this voice was
heard, “Sir! I am dying.” Then with a thud was speechless. He could not think what to
fell down the magician’s body. His wife sat say. Feeling surprised and confused he said
watching the show. Seeing her husband to the magician, “I am finding it difficult to
dead, she started wailing. She wept and understand the entire happening.” At last,
lamented, “Now what shall I do? Why did finishing his show, the magician asked for
you go to fight against the gods? We were his reward.
living peacefully.” ‘The king too was
He said, “Sir, there was no woman
expressing regrets. The entire audience sat
with me, nor did I go anywhere. I was all
in mourning. At last, his wife said,
the time standing right here. You saw fire
“Perform his funeral rites. I will commit
‘sati’ (burning herself alive at her husband’s breaking out on the earth. Look, all the
funeral pyre) with him.” Everybody tried to plants are intact and unburnt; you were
dissuade her but in vain. She said, “I am a witnessing water everywhere, but now look
faithful and virtuous wife. I must commit around, there is no trace of water anywhere.
‘sati’ with him.” When she had committed Sir, you were seeing a funeral pyre burning.
‘sati’, the magician emerged and said, “Sir! Where is it now? Sir, there was no woman
victory unto you. Did you like my show? or wife with me. I came before you all
First tell me where my wife is.” Everybody alone.”
was surprised. Nobody said a word in
The king said, “O conjurer! you have
reply. He reiterated, “Sir! where is my wife?
I had taken promise from you; where has put up a wonderful show before us. What
she gone?” They said that she had is its meaning or teaching you want to
committed ‘sati’. He said, “You are all convey?”
telling a lie. You have locked her behind The conjurer or magician said, “Sir! the

idea is that though I am a small and union-
ordinary person, yet I have so much power Innumerable are the means I have adopted.
that I have put up a wonderful show before èÅðéÅ - ÇêÁÅð¶ ÇÂé ÇìÇè Çîñä éÅ ÜÅÂÆ,
you. I hypnotized all of you. I neither went îËº ÕÆÂ¶ Õðî Áé¶ÕÅ - B, B
îËº ÕÆÂ¶ Õðî Áé¶ÕÅ - D, B
to heaven, nor fought against any god. If I ÇêÁÅð¶ ÇÂé ÇìÇè Çîñä éÅ ÜÅÂÆ..... - B
had fought, his severed head would have
‘Despite recitation of holy texts, study of
been still lying here. It was all my will Vedas and praxis of bowels and the
power. Whatever I kept saying, you kundalini (innerwashing and breath control),
believed and saw. So, for God who is the From the five agents of evil has not come
master of millions of universes, this world parting of company,
is one of His plays, which appears to be And more and more in egoistic thinking is
real to you. Universes were created one bound.’ P. 641
millions and billions of years ago; they got êÅá¹ êÇóú Áð¹ ì¶ç¹ ìÆÚÅÇðú ÇéòÇñ í¹Á×
³ î ÃÅè¶¨
demolished with time. There is science and ê³Ú ÜéÅ ÇÃÀ° Ã¿×¹ é Û°àÇÕú ÁÇèÕ ÁÔ¿ìÇ¹ è ìÅè¶¨
various other branches of learning. All this But by all these methods, what is the
is under the influence of a dream. When result? Man is not able to find escape from
you wake up, there is nothing existing. One lust, wrath, avarice, attachment and pride;
that exists is God, His own self, and there rather he becomes more and more bound
is none other. Lost in delusion, man is by them –
engaged in needless washing of his filth – “My dear, by such devices comes not union –
‘The blind man is soiled, yea, so soiled and defiled Innumerable are the means I have adopted.
that howsoever he washes himself, his mind’s filth Tired of all such, at the Lord’s Portal I
departs not ever.’ (P. 1343) He continues threw myself,
performing outward actions, but he does Praying, ‘Grant me discriminative
not wash off his inner filth, the filth of his understanding.’ ” P. 641
mind. Just as you cannot see your face in ÇêÁÅð¶ ÇÂé ÇìÇè Çîñä° é ÜÅÂÆ îË ÕÆÂ¶ Õðî Áé¶ÕÅÍÍ
a soiled mirror, similarly, with a filthy ÔÅÇð êÇðú Ã¹ÁÅîÆ ÕË ç¹ÁÅðË çÆÜË ì¹Çè Çìì¶ÕÅ¨
mind, you cannot have a glimpse of your I spent years together in silence; such
true and real self, that is, all-pervasive God and such holyman is a ‘moni’ (one who has
Himself. “Without the Name, vain are all deeds taken a vow of silence); he does not talk
like those of the conjurer who deceives men with anyone. Guru Sahib says, ‘What is so
through illusion.’ (P. 1343) big or special about it?’ Tenth Guru Sahib
Just as we were deluded when the says, “Do these deer speak or talk to
magician put up his show, similarly the anyone? Do these oxen speak to anyone? In
world is deluded – that case, deer and oxen also have the same
attribute as that of a silent sage. God has
‘The immaculate Name equals the six ritual
gifted us with the tongue or the power of
acts of piety.’ P. 1343
speech, so that we may recite God’s Name
Öà¹ Õðî éÅî¹ Çéð¿Üé° Ã¯ÂÆ¨
ourselves and make or urge others also to
In the three attributes of Maya is the do so. We should follow the right path, and
world deluded. His journey does not come restraining our speech we should make
to an end. Such is Guru Sahib’s edict – others also follow the path of goodness.
Refrain: My dear, by such devices comes not Was it your job to remain silent that you

have become silent? Better than this will be die before me.” So he gave this fruit to her.
to control your mind; don’t control your The king became carefree. He told his wife
tongue. Do not let your mind wander to eat this fruit. But she was in love with
towards sins and evils; control it. an elephant driver. So she gave the fruit to
‘Vows of silence I observed; on my bare him. However, this elephant driver loved a
hands received food,
prostitute and gave the fruit to her. She
And unclad in forests wandered.’ P. 641
thought to her herself, “My life is full of
î¯Çé íÇÂú ÕðêÅåÆ ðÇÔú é×é ÇëÇðú ìé îÅÔÆ¨
sins and evils. I am the root cause of sins
You removed your clothes. You took a and vices. What is the good of my living
vow of silence. You renounced everything. for a long time? The king is a very
Using your hands as a plate you ate food; righteous and just person. I should better
in cupped hands you drank water. give the fruit to him.” The prostitute
Removing your clothes, you became naked brought that fruit to the king. The king
like animals. You kept roaming about in recognized that it was the same fruit and
the forests. You visited all the pilgrim wondered how it had come back to him.
centres and wandered about the earth, but He asked, his wife about it. She replied, “I
the inner filth, the impurity of the mind is did not eat it. Somebody stole it from here.
not removed by these worthless methods. I do not know where he may have thrown
‘Wandered about water-edges and holy spots it.” The matter was investigated and at last
over the earth – the elephant driver was summoned. He was
Still has duality not dropped off.’ P. 642
warned to speak out the truth, otherwise he
åà åÆðæ Ãí èðåÆ ízÇîú ç¹ÇìèÅ Û°àÕË éÅÔÆ¨ would be punished. He said, “Sir, you may
When duality is not removed, man kill me or spare me; this fruit was given to
remains where he was. He does not achieve me by your wife because she loves me.”
any spiritual progress. It is because the The king asked him, “Don’t you love her?”
medicine he is taking is not meant to cure He replied, “No; I don’t love her. I am in
the malady he is suffering from. The love with the prostitute. I gave the fruit to
malady is of ego; by indulging in the prostitute. But she gave the fruit to you
meaningless and worthless religious rituals, because she considers you good and
he has aggravated his disease. He has noble.”
wasted all his life in doubt.
King Bharthri was stricken with
Once there was a king named Bharthri renunciation. There has to be a cause for
Hari. There is a story about him. He had a anyone to renounce the world. He was
queen named Pingla Rani, who was the overcome with an extreme desire of
dearest to him. By practising penances and renouncing the world. He left his home. He
austerities, a Brahmin got the boon of went to Gorakhnath and became his
‘amarphal’ (immortal fruit) from the gods. By disciple. He said to him, “First go to your
eating this fruit, one would live for a long queens and address them as ‘mothers’ and
time and escape death. The king loved his beg for alms.” While leaving his home, he
queen (Pingla Rani) immensely. He thought, had carried three small articles with him –
“Well, I may die early, but let not my wife a pillow, a duree and a ‘gadvi’ (a small

pitcher-like metallic vessel). One day, he the grass. He was surprised to see such a
was lying under a tree with his head on the big ruby. “Such a ruby I have never seen
pillow. Close by, on the path were going before”, he wondered. Thoughtlessly, he
some women. Some of them were quite stretched his hand towards it and what came
into his hand? It was somebody’s betel-leaf
thinking and reflective type. Thinking about
spittle. He regretted greatly: “I have not
him (the king), one of them remarked,
been able to control my mind, although I
“Look sister! this holyman has given up the
have renounced my kingdom, given up
household, but he has not yet given up the
everything, eat food from bare hands and
desire for comforts. That is why, he is lying
go about unclad –
with a pillow under his head.” The king felt
pinched at this remark, and so threw away ‘Vows of silence I observed; on my bare
hands received food,
the pillow. He would get water in his
And unclad in forests wandered.
vessel and drink it, and then keep it with Wandered about water-edges and holy spots
him. One day, such persons came to him over the earth – still has duality not dropped
who said, “Respected holy man! you have off.’ P. 641
given up your home; in fact you have î¯Çé íÇÂú ÕðêÅåÆ ðÇÔú é×é ÇëÇðú ìé îÅÔÆ¨
renounced everything. Then why are you åà åÆðæ Ãí èðåÆ íÌÇîú ç¹ÇìèÅ Û°àÕË éÅÔÆ¨
carrying this ‘gadvi’ (vessel)? For drinking But, inspite of all this, I have not got
water, God has given you two hands. If you rid of desire.” He repented very much. He
are to drink from flowing water, you can has written two books; one is ‘Bairag Shatak’,
do so by cupping your hands, and similarly and the other is ‘Neeti Shatak’. These are
can you drink, if somebody pours the excellent books of Bharthari Hari. In these
water in your hands. Then what for are you books he writes that as long as enemy mind
carrying the vessel? You are all the time or ‘ego’ is living, all enemies are alive;
worried lest somebody should steal it.” So when the enemy mind or ‘ego’ dies, then all
he gave up the ‘gadvi’ too. Thereafter, enemies also die. The language is the same,
someone else met him, who said, “Holy but the meanings are two –
man! the desire for comforts has still not
‘He who conquers enemy mind (ego), he has
ended in you. At night for sleeping you conquered all enemies;
spread your duree. Holymen are such As long as enemy mind (ego) is living, all
persons who go to sleep, when they feel enemies are alive.’ Bairag Shatak
very sleepy. Then they do not feel whether îé Çðê¹ ÜÆå¶ Ãí¹ Çðê¹ ÜÆå¶¨
they are sleeping on silken mattresses or on îé Çðê¹ ÜÆå¶ Ãí¹ Çðê¹ ÜÆå¶¨
the bare earth.” He gave up the duree too.
Guru Sahib says, “Then, brother,
He stopped wearing clothes. He became a
duality you have not got rid of –
‘karpati’ (eating food from bare hands). He
became a ‘digambar’ (one who lives naked, ‘At holy water-edges man resides where
desires are fulfilled.
without clothes).
Has the saw placed over his head;
Once, on a Puranmashi (full moon day), Yet thus is not impurity of mind washed off,
when the sky was shining in the sky, he despite a million devices.’ P. 642
was sitting on the grass. Suddenly, he îé ÕÅîéÅ åÆðæ ÜÅÇÂ ìÇÃú ÇÃÇð Õðòå èðÅÂ¶¨
noticed in front of him a red ruby lying on îé ÕÆ îË« é À°åðË ÇÂÔ ÇìÇè Ü¶ ñÖ Üåé ÕðÅÂ¶¨

He went to a pilgrim centre believing and dies here does not go to hell; he
that he who died here would go to swarg is an enlightened person who attains to the
(Paradise – Indralok – abode of god Indra). Supreme state. Such beliefs about places are
Such a belief is current about Kashi. Kashi of egoistic people. Therefore, even if – ‘at
is said to be the city of Lord Shiva. It is holy water–edges man resides where desires are
believed that he who dies there goes to fulfilled, has the saw placed over his head – man
paradise. Sage Ved Vyas founded a separate gets his head cut with a saw – ‘yet thus the
city of his own and named it ‘Maghar’. He impurity of mind is not washed off, despite a
said that anybody dying there would go to million devices.’ By these methods the filth of
‘Baikunth’ (Abode of Lord Vishnu), because ego is not removed even slightly. On the
‘Swarg’ is five to seven stages below it.
other hand, owing to self-conceit, mind’s
When Lord Shiva came o know that the
filth increases all the more.
people of Kashi were migrating to ‘Maghar,
he was a little worried that it was after the ‘He may be a man of bounty and give gifts
of many sorts, like gold, women, horses and
utterance of a holy man which, he had not
elephants;
the power or ability to change. So he He may offer corn, clothes and lands in
thought of taking some remedial action. abundance, but he arrives not at the Lord’s
Ganesh Ji offered to find a solution. He door’. P. 642
went to Sage Ved Vyas and said, “Guru Ji! ÕÇéÕ ÕÅÇîéÆ ÔËòð ×Ëòð ìÔ¹ ÇìÇè çÅé° çÅåÅðÅ¨
he who dies here what will happen to him? Á³é ìÃåz íÈÇ¹ î ìÔ¹ Áðê¶ éÔ ÇîñÆÁË ÔÇð ç¹ÁÅðÅÍÍ
Will he go to Baikunth (Abode of Lord By giving gifts ‘Paradise’ cannot be
Vishnu)?” After sometime, he asked this attained. One may give gold, women,
question again. When he had repeated the horses and material things and lands in
question eight-nine times, he (sage Ved various forms, but Guru Sahib says –
Vyas) became a little annoyed. Ganesh Ji
‘He may offer corn, clothes and lands in
again said, “Sir, I haven’t followed – He abundance, but he arrives not at the Lord’s
who dies here what will become of him?” door.’ P. 642
At this he replied, “He will become a Á³é ìÃåz íÈÇî ìÔ¹ Áðê¶ éÔ ÇîñÆÁË ÔÇð ç¹ÁÅðÅÍÍ
donkey.”
But, brother, by doing these deeds of
“Let it be so”. From that day, Maghar charity is not attained the Divine Portal.
became uninhabited. Saint Kabir spent all God’s abode is still quite far from such a
his life at Kashi. When he was to die, he person. This Lord’s Portal cannot be
came to Maghar. Everybody was surprised attained without the Guru –
why he had thought of doing a thing Refrain: Without the Guru is attained not
contrary to the accepted belief, for he who the Lord’s door,
would die here would become a donkey. even if you make a million charities.
However, Saint Kabir said, “My dear, he èÅðéÅ - Çìé» ×¹ð» åº̄ é ÇîñçÅ ç¹ÁÅðÅ,
who is a lover and devotee of God – çÅé íÅò¶º ñ¼Ö Õð ñË - B, B
‘God’s devotee, even dying in Haramba î¶ð¶ ÇêÁÅð¶, çÅé íÅò¶º ñ¼Ö Õð ñË - B, B
(Maghar – a place across the Ganga, away Çìé» ×¹ð» åº̄ é ÇÇîñçÅ
îñçÅ ç¹ÁÅðÅ .....- B
from Kashi, held to be cursed), to all his ‘He may remain attached in love to worship,
tribe shall bring liberation.’ P. 484 adoration, prostrate salutation and six rites.’
ÔÇð ÕÅ Ã¿å° îðË ÔÅó¿ìË å Ã×ñÆ ÃËé åðÅÂÆÍÍ P. 642

êÈÜÅ ÁðÚÅ ì¿çé â¿âÀ°å Öà¹ ÕðîÅ ðå¹ ‘namaz’ (Muslim prayers), I observed ‘Rozas’
ðÔåÅ¨ (fasts), I gave ‘Zakaat’ (Muslim version of
He may be performing the eight Yogic giving tithe, 1/10 of one’s income in charity).
rites also, he may be doing devotional My dear, all these claims and assertions
worship, he may be offering salutations or increase one’s ego. You are binding yourself
adorations and supplications, he may be in the chains of ego. Abandon all of them;
prostrating before the deity, but unless and throw them away; they are of no use; come
until the dot of ‘ego’ is removed from his under God’s will and command; come
within – though these things are included under the Guru’s love and care; come in a
in‘naudha bhagti’ (nine types of God’s state of Divine ecstasy. Budhu Shah was
worship) – he cannot achieve anything. enlightened; his eyes were opened and he
These will continue to become shackles for started dancing with religious joy. He threw
him. It is because deeds done in ‘ego’ off all the bundles of religious deeds
become sins or virtues which are the root performed with a desire or motive. He
cause of all human bondage. discarded them considering them worthless.
When Pir Budhu Shah met the Tenth He gave up all egoistic notions such as – I
Sovereign Guru, he said, “O Sovereign! I am a Pir (Muslim holy man); I have many
observed ‘rozas’ (fasts), went on a pilgrimage disciples and followers. He threw off all
to the holy Mecca, underwent ‘chillas’ bonds and chains. Guru Sahib says –
(period of 40 days of solitary meditation ‘He may remain attached in love to worship,
and prayer), practised many penances and adoration, prostrate salutation and six rites.
He takes pride, nay, excessive pride and falls
austerities, performed ‘Hatha-yoga’ as well
into entanglements.
as ‘Raj-yoga’, but I could not find the path By these means he cannot meet God’.P. 642
to meeting with God.
êÈÜÅ ÁðÚÅ ì¿çé â¿âÀ°å Öà¹ ÕðîÅ ðå° ðÔåÅ¨
Guru Sahib said, “By doing all these, ÔÀ° ÔÀ° Õðå ì¿èé îÇÔ êÇðÁÅ éÔ ÇîñÆÁË ÇÂÔ Ü¹×åÅ¨
you have been only binding yourself in Such a one is all the time harping on
chains, thinking ‘I did this, and I did that.’ ‘I’ and ‘mine’.
These deeds only inflated your ego. You ‘The knowledge of the yoga modes of union
have been applying further dots of ‘ego’. with the Lord and of the eight sitting
Only a single ‘dot’ was enough by which postures of the men of miracles; he grows
from a ‘mehram (intimate) you became a weary of practising these as well.
‘mujrim’ (culprit). ‘Mehram’ means an He may attain long life, but without
‘acquaintance’ or an ‘intimate’, who is a obtaining association with God, he is born
confidant. If a dot is placed below the Urdu again and again.’ P. 642
word ‘mehram’ – [made up of Urdu letters Ü¯× ÇÃè ÁÅÃä ÚÀ°ðÅÃÆÔ Â¶ íÆ ÕÇð ÕÇð ðÇÔÁÅ¨
– Meem, Hey, Ray, Meem – that is, a dot is òâÆ ÁÅðÜÅ ÇëÇð ÇëÇð ÜéîË ÔÇð ÇÃÀ° Ã¿×¹ é ×ÇÔÁÅÍÍ
placed below Hay, it becomes ‘zeem’ (giving There is an account pertaining to the
the sound of ‘J’)]. This word becomes Tenth Guru Sahib. There was a village
‘mujrim’ (culprit). This single dot of ‘ego’ has named Jogipur. After taking care of the
entrapped man. While, you, Budhu Shah, wounded at the Khidrana Dhaab, (which is
have put many dots – I visited the Kabah, I these days called Mukatsar) and cremating
ran a free kitchen, I performed ‘Haj’, I said the dead, he was camping on he banks of
a tank here. Singing and reading of Gurbani

was going on. Someone was doing it continue telling that he will open his
loudly, someone in a low voice, and ‘smadhi’ in such and such year after 500
someone was raising victory salutations, as years and then they take him out. He
one wished. Horses were neighing at one remains in this wakeful state for some years,
place, while stakes were being pitched at and then again goes into a trance. He is a
another. On the other bank of the tank lived yogic practitioner. He is carrying an old
a yogi. He asked his disciples, “Who is this and worn out body.”
person? Why is there so much disturbance The disciples of this old yogi told him
and noise?” They said, “Sir! the Tenth Guru what Guru Sahib had observed about him.
Nanak has come here. His name is Guru He was wonderstruck and realized that
Gobind Singh. He has fought big battles Guru Sahib was truly an image of God
and has sacrificed his entire family for the Himself.
country. You may say that he has sacrificed
his family in defence of Hindu religion, Sitting in a palanquin, he reached the
poor, humble and oppressed Muslims and Guru’s court. Guru Sahib said, “Yogi raj!
holy men and saints, and now he has come you are carrying an old body. Tell me what
here after fighting a fierce battle at the happened here.” The yogi said, “Sir, there
Khidrana Dhaab.” was a time, when there used to be jungles
here. Many times, when I woke up from
At this the yogi said, “Then we must my deep trance, there was a big city with
go to see him.” thick population. I have been witness to a
The disciples said, “You have to just long period of time and great changes.
order, sir.” Kindly let me have an understanding of the
“How old is Guru Ji?” supreme state.” Guru Sahib showed mercy
to him, bestowed Divine knowledge on him
“He is less than 40 years old.” and granted him liberation.
“Then we won’t go to see him.” Guru Sahib says, “Nothing is achieved
“Why sir?” by lengthening the span of your life. By
doing so one cannot achieve God’s Portal.
He said, “Then at what time did he
These are only austerities; these are
practise the eight parts of yoga – neti, dhoti
worthless activities.
etc.? When did he attain perfection in
‘He may enjoy royal sports, indulge in kingly
‘pranayam’ (breathing exercises)? No, in that
ostentations and issue absolute commands.
case, we won’t go to see him. Then, he is He may have beauteous couches perfumed
only a warrior.” with sandalwood and aloewood scent. Such
Some Singhs were also moving about things lead him to the door of terrible hell.’
there. They told Guru Sahib what the yogi P. 642
ðÅÜ ñÆñÅ ðÅÜé ÕÆ ðÚéÅ ÕÇðÁÅ Ô¹Õî¹ ÁëÅðÅ¨
had said. Guru Sahib said, “This yogi is
Ã¶Ü Ã¯ÔéÆ Ú¿çé° Ú¯ÁÅ éðÕ Ø¯ð ÕÅ ç¹ÁÅðÅ¨
5100 years old. He goes into a ‘smadhi’
(trance) of 500 years. He himself sits in the So Guru Sahib says, “My dear! all these
‘math’ (hermitage) and gets a stone yogic practices and activities are performed
enclosure constructed around it. Thereafter, with the obstinacy of the mind, otherwise,
from generation to generation people there is nothing in them. God is not

attained through these devices.” Such is Supreme act of piety.
Guru Sahib’s edict – Saith Nanak: This to such comes as by
primal writ are thus destined to receive.’
Refrain: All have exhausted themselves by
P. 642
performing these actions,
For none has ever attained God by mind’s ÔÇð ÕÆðÇå ÃÅèÃ¿×Çå ÔË ÇÃÇð Õðîé ÕË ÕðîÅ¨
obstinacy. ÕÔ¹ éÅéÕ ÇåÃ¹ íÇÂú êðÅêÇå ÇÜÃ¹ ê¹ðì ÇñÖ¶ ÕÅ ñÔéÅÍÍ
èÅðéÅ - Ãí æ¼Õ¶ Õðî ÕîÅÂ¶ ÜÆ, Singing the praises of God and
îé Ô¼á ÇÕé¶ é êÅÇÂú ÇêÁÅð¶ - B, B keeping the company of the holy are the
îé Ô¼á ÇÕé¶ é êÅÇÂú ÇêÁÅð¶ - B, B highest of all pious deeds, but this is
Ãí æ¼Õ¶ Õðî ÕîÅÂ¶ ÜÆ.......- B
received by him who, ‘Says Nanak, is pre-
Big divines, practitioners, ascetics and
destined to receive it by primal writ.’ Only
hermits have grown weary-even kings like
he, on whose brow is it writ, receives it
Bharthari – without attaining to the Lord. It
was only when they met Guru Nanak that (holy company) –
they succeeded in their aim. A blank heart ‘Without good fortune is not found holy
is never imbued with the dye of devotion– company:
Away from holy company does impurity
‘Through mind’s obstinacy none has obtained
accumulate.’ P. 95
the Lord. All have grown weary of making Çìé¹ íÅ×Å ÃåÃ¿×¹ é ñíË Çìé° Ã¿×Çå îË« íðÆÜË ÜÆÀ°¨
efforts.
By adopting thousands of clevernesses the ‘In such joy of devotion is Thy servant
mortals have failed. The unimpressionable absorbed
mind embraces not Lord’s love.’ P. 40 By grace of the shatterer of suffering of the
îéÔÇá ÇÕéË é êÅÇÂÁÅ ÕÇð À°êÅò æÕ¶ Ãí¹ Õ¯ÇÂ¨ humble,
ÃÔÃ ÇÃÁÅäê ÕÇð ðÔ¶ îÇé Õ¯ðË ð¿×¹ é Ô¯ÇÂ¨ To Divine laudation is my mind devoted.’
P. 642
The mind is engrossed in Maya
å¶ð¯ Ã¶òÕ° ÇÂÔ ð¿Ç× îÅåÅ¨
(material riches and pleasures), but he íÇÂú Ç´êÅ« çÆé ç¹Ö í¿Üé°
feigns meditation like the crane. ÔÇð ÔÇð ÕÆðåÇé ÇÂÔ¹ îé° ðÅåÅ¨
‘Men have grown weary of practising So, in this way, when they had talked
worship, penances and self-discipline. They
so much, Bhai Mansukh said, “Look Bhai
obtain Him not through these persistent
rituals. Bhagirath! it seems to me as if your Guru
Nanak, through Divine knowledge, Lord, the is speaking in you. How long have you
life of the world, is met. The True Guru been living with him?” He replied, “I have
imparts this understanding.’ P. 436 not been with him for long, but I was also
Üê¹ åê¹ ÕÇð ÕÇð Ã¿Üî æÅÕÆ ÔÇá Çé×ÌÇÔ éÔÆ êÅÂÆÁË¨ filled with an intense longing. I used to
éÅéÕ ÃÔÇÜ Çîñ¶ Ü×ÜÆòé ÃÇå×¹ð ìÈÞ ì¹ÞÅÂÆÁË¨ worship the Devi (Goddess); I attended the
Bhai Bhagirath said, “Dear Mansukh! company of holy men also, but none had I
all these practices that you have described met who could dye me with the love of
have been rejected by Guru Sahib.” He God. One such did I meet and I became
asked, “Then what has Guru Sahib dyed with devotion to God. He who is
retained? What is accepted and approved in perfect does not take much time; he takes
the Guru’s abode?” He replied – “This is only a second.” This is how Guru Sahib
what is approved by Guru Nanak” – says –
‘Divine laudation in holy company is the Refrain: The Guru dispelled from within me

all sins and vices goods and heaps of silver and gold – I also
By placing his hand on my head. tried my best, worshipped at their feet, did
èÅðéÅ --ÇòÚ¯º
ÇòÚ¯º îÅð Õ¼ãÆÁ» ì¹ÇðÁÅÂÆÁ», everything, but my only touchstone was that
×¹ð» é¶ ÇÃð å¶ Ô¼æ ð¼Ö Õ¶ - B, peace should come into my heart and
B mind. If peace came into my heart then the
î¶ð¶ ÇêÁÅð¶, ×¹ð» é¶ ÇÃð å¶ Ô¼æ ð¼Ö Õ¶ - B, B holy man was perfect, and if no peace was
ÇòÚº̄ îÅð Õ¼ãÆÁ» ì¹ÇðÁÅÂÆÁ»,.....B
inspired within me, then he was imperfect.
Bhai Bhagirath said, “Dear Mansukh! In this way, I came across many holy men.”
he who happens to meet Guru Nanak, This is I how he expressed his feelings –
attains to the Lord at once. His mere glance Refrain: Hypocrites did I meet many
is enough – But no peace came into my heart, O dear.
‘Saith Nanak: Blessed are they by the Divine èÅðéÅ - ç¿íÆ å» îËº ç¶Ö¶ ìÔ¹å,¶
glance gracious.’ P. 8 ÇÔðç¶ ÓÚ ô»å éÅ ÁÅÂÆ - B, B
éÅéÕ éçðÆ éçÇð ÇéÔÅñÍÍ î¶ð¶ ÇêÁÅð¶, ÇÔðç¶ ÓÚ ô»å éÅ ÁÅÂÆ-B, B.
I was also involved in illusions and ç¿íÆ å» îËº ç¶Ö¶ ìÔ¹å¶,.......-B
superstitions and performed religious He said, “Bhai Bhagirath! a burnt child
rituals and practices. On meeting Guru dreads the fire. I have already lived half of
Nanak Sahib, I came to know everything my life. I have been fond of holy company
without reading and studying anything. I since my childhood, but till today, I have
learnt everything without being told and not met a perfect saint or holy man. If he
explained; my inner self was awakened. shows me something, I will align my heart
When came the ‘dot’ and the key was got, with him for all my life; I will dedicate my
everything became visible to me; I realised all to him; he will become mine, and I, his–
everything and gained Divine knowledge ‘Jo mujh dey hain kuchh kala dikhai;
spontaneously. This is the fruit of the grace Tab hovon main sikh ikdai.’
of the capable one.” Sri Gur Partap Suraj Granth
Bhai Mansukh said, “Look! let me tell Ü¯ î¹Þ ç¶ ÔËº Õ°Û ÕñÅ ÇçÖÅÂÆÍ
åì Ô¯òº̄ îËº ÇÃÖ ÇÂÕçÅÂÆ¨
you. I accept what you say – 100%. There
is great zest and charm in what you have [Meanings: If he gives me something
told me. I have not met Guru Nanak Sahib, and shows his miracle, then I will become
but I have been filled with a great desire his Sikh (follower).] I will receive his love
to see him. I feel like going to him running and become his sikh or disciple.
at once. But I have been cheated earlier on ‘Dambhi saadh milay bahuterey;
many occasions. You can take it as a part Saant na prapat taan vi kit herey.’
of my nature, or my compulsion. I have (S.G.P.S.G.)
ç¿íÆ ÃÅè Çîñ¶ ìÔ¹åð¶ Í¶
taken a vow to believe only if I am fully
Ã»å é êÌÅêå å» òÆ ÇÕå Ô¶ð¨
¶
convinced. If Guru Sahib shows his
greatness and pre-eminence, I will accept [Meaings: I have met many false and
him as the truly exalted and liberated soul, pretentious holy men, but from none did I
otherwise not, if his sight does not inspire get any peace of mind.]
peace in my heart and mind. I have seen I did not get any peace in my heart
great many holymen and thousands of their and mind after meeting them.
disciples and followers, their stores of ‘Yaan tey mujh na upzat preeta;

Bin azmat nahin hoey parteeta.’ That spontaneously the Lord confers.
ï» å¶ î¹Þ é À°êÜå êðÆåÅÍ Saith Nanak: True supernatural and
Çìé Á÷îå éÔÄ Ô¯Â¶ êðåÆåÅÍ miraculous power is,
By the Master’s guidance lodging in heart
[Meanings: They did not inspire any
the Name Divine.’ P. 650
love in my heart. Without greatness, man
cannot have any faith in the holy man.] Çìé° éÅòË êËéä° ÖÅä° Ãí¹ ìÅÇç ÔË Çè×¹ ÇÃèÆ Çè×¹ ÕðîÅÇå¨
ÃÅ ÇÃÇè ÃÅ ÕðîÅÇå ÔË ÁÇÚ¿å° Õð¶ ÇÜÃ¹ çÅÇå¨
What should I do? I am helpless; I éÅéÕ ×¹ðî¹ÇÖ ÔÇð éÅî¹ îÇé òÃË Â¶ÔÅ ÇÃÇè Â¶ÔÅ ÕðîÅÇå¨
cannot have any faith in a holy man unless
If the Name is lodged in the mind,
he shows some miracle, and his greatness
then it is like acquiring miraculous powers,
and power.”
but if the Name does not become lodged in
At this Bhai Bhagirath said, “Dear the mind, then such powers are
Mansukh! I know that you are a very wise reprehensible and contemptible.
and intelligent person. But you should ‘The pursuit of occult powers is worldly
know that miracle is nothing. He whose attachment –
mind is in a state of Divine contemplation, The holy Name thereby finds not lodgement
he can perform great miracles, he can in the heart.’ P. 593
hypnotize the people. This (miracle) is, in ÇðÇè ÇÃÇè Ãí¹ î¯Ô¹ ÔË éÅî¹ é òÃË îÇé ÁÅÇÂ¨
fact, not the mark of true or perfect saints. When the Name becomes lodged in the
As is the Gurbani edict, the mark of true heart, then what will happen?
holy men is the following - ‘Whosoever in heart lodges the Lord,
‘Know this to be the mark of the man of Following after him are the nine treasures
God; and the eighteen miraculous powers.’P. 649
Meeting with him liberation confers.’P. 320 éò ÇéèÆ ÁáÅðÔ ÇÃèÆ ÇêÛË ñ×ÆÁÅ ÇëðÇÔ Ü¯ ÔÇð ÇÔðçË ÃçÅ
ÇÂÔ éÆÃÅäÆ ÃÅè ÕÆ ÇÜÃ¹ í¶àå åðÆÁË¨ òÃÅÇÂ¨
‘Thou, O Lord, comest into my mind, when I These are very ordinary things; mere
behold Thine saints.’ P. 520 dramas and shows are they –
ÁÅòË ÃÅÇÔì¹ ÇÚÇå å¶ÇðÁÅ í×åÅ ÇâÇáÁÅ¨ ‘God’s men are indeed ashamed to act
True holy men are those at whose like showmen and perform tricks.’
sight, one spontaneously starts uttering Bachittar Natak, Ch. 5 (14)
God’s Name within his heart. This is the éÅàÕ Ú¶àÕ ÕÆÂ¶ Õ°ÕÅÜÅÍ
mark of true holy men, and not the êÌí ñ¯×é ÕÔ ÁÅòå ñÅÜÅ¨
miracles performed by them. In fact, miracle Performance of miracles is no test for
is nothing; it is of no importance or judging a holy man. This is very easily and
consequence. Guru Sahib, on the other naturally attained by Gursikhs. We know of
hand, says that performing miracles is many who had countless occult powers. We
something reprehensible – feel surprised when we come to know that
‘Without devotion to the Name is all wear a person leading a simple and normal life
and sustenance worthless; possessed so many powers. Possession of
Of such is practice of supernatural and occult powers is no touchstone for judging
miraculous powers cursed. a man of God. But, well, if you have this
True supernatural and miraculous powers thing in your mind, you may try this thing
are those also, but my Guru has never approved of

performing miracles. He, in fact, rejects and ‘Without God is my mind and heart scorched
condemns performance of miracles because and burnt down.’ P. 14
these alienate a holy man from God. Man ÔÇð Çìé¹ ÜÆÀ
ÜÆÀ°° ÜÇñ ìÇñ ÜÅÀ°¨
gets separated from God. This is how Guru If man forgets God’s Name, then this
Sahib advises – heart-lotus is burnt to ashes –
Refrain: O my mind, forget not the Lord on ‘A man may enjoy a beauteous couch,
witnessing the forms of occult powers. numerous pleasures and all sorts of
èÅðéÅ - ÇÕå¶ í¹ñ
¼ éÅ ÜÅÂÆº ú îéÅ î¶ÇðÁÅ, enjoyments;
ÇÃ¼èÆÁ» ç¶ ðÈê ò¶Ö Õ¶ - B, B. And may possess mansions of gold studded
î¶ð¶ ÇêÁÅð¶ ÇÃ¼èÆÁ» ç¶ ðÈê ò¶Ö Õ¶ - B, B with pearls and rubies and plastered with
ÇÕå¶ í¹ñ¼ é ÜÅÂÆº ú îéÅ î¶ÇðÁÅ,....B fragrant sandal dust;
‘Palaces with pearls erected, with gems He may further enjoy his heart-desired
embellished; pleasures and have no anxiety whatsoever,
With musk, saffron, agar and sandalwood but, if he remembers not that Lord, he is like
paste plastered, a worm in ordure.
A sheer joy to the heart – Without God’s Name, there is no peace. In
Lest in these delights involved I forget Thee, what other way can the soul be comforted?’
Thy Name from the mind effaced.’ P. 14 P. 707
î¯åÆ å î³çð À±ÃðÇÔ ðåéÆ å Ô¯ÇÔ ÜóÅÀ°¨ Ã¹¿çð Ã¶Ü Áé¶Õ Ã¹Ö ðÃ í¯×ä êÈð¶ÍÍ
ÕÃå±Çð Õ°×
¿ È Á×Çð Ú¿çÇé ñÆÇê ÁÅòË ÚÅÀ°¨ Ç×ÌÔ Ã¯ÇÂé Ú¿çé Ã¹×è
¿ ñÅÇÂ î¯åÆ ÔÆð¶¨
îå° ç¶ÇÖ íÈñÅ òÆÃðË å¶ðÅ ÇÚÇå é ÁÅòË éÅÀ°¨ îé ÇÂÛ¶ Ã¹Ö îÅäçÅ ÇÕÛ° éÅÇÔ ÇòÃÈð¨¶
Ã¯ êÌí¹ ÇÚÇå é ÁÅòÂÆ ÇòÃàÅ Õ¶ ÕÆð¶ÍÍ
My True Guru does not attach any Çìé° ÔÇð éÅî é Ã»Çå Ô¯ÇÂ ÇÕå° ÇìÇè îé° èÆð¶¨
importance to these things, such as, ability
“My dear! my Guru Nanak does not
to perform miracles, to know other people’s
give any kind of preference to the
thoughts, to persuade or urge someone,
performance of tricks or miracles. What he
seeing what is happening far away. My
sees is the intensity of life-current flowing
True Guru possesses all these powers, but
in a man’s heart and mind. He, in whose
he does not let the Gursikhs get involved
heart is not lodged the Name, who is
in these things, nor does he openly and
alienated from the Name, is described as
freely perform any miracles. His edict to his
dead by my True Guru, and he describes
followers is that if God’s Name becomes
those persons as living in whom flows the
lodged in man’s heart, he has acquired all
current of the Name. The rest of the people
the occult powers – ‘Whosoever in heart lodges
in the world are dead for him. He calls
the Lord, nine treasures and eighteen miraculous
them crazy, mad and rabid because one
powers follow him.’ If God’s Name is not
cannot attain joy and peace by becoming
lodged then the heart-lotus, inspite of
engrossed in sinful sensual pleasures. It is
possessing all the material riches and
only God’s Name that preserves and
comforts, is burnt.
sustains man’s life, keeps the mind and soul
Refrain: Without God’s Name is the heart in
in rising spirits, otherwise, he fades away.
flames.
First, he fades and withers and then he
èÅðéÅ - Üñ ìñ ÜÅò¶ ÇÜÀ°óÅ éÅî åº̄ Çìé»-B, B. dies.
éÅî åº̄ Çìé» ÇêÁÅð¶ éÅî åº̄ Çìé» - B, B
Üñ ìñ Ü Åò¶ ÇÜÀ°óÅ .........- B
ÜÅò¶ Three things are needed – food, shelter
and clothing. What is the importance or

need of the rest? You are just its caretaker ÇÜÀ°ºç¶ Ü× úÔÆ é¶,..........B
and guardian. If a crore rupees are ‘He alone is truly alive in whose self is
deposited in your bank account, tell me of lodged the Lord:
what use will they be to you? Your anxiety Saith Nanak, none else is truly living.
about it will cause your death, if some harm Such a one, if alive, in ignominy lives;
comes to it. All his gains, illegitimate.’ P. 142
‘Money is of that person who spends it and Ã¯ ÜÆÇòÁÅ ÇÜÃ¹ îÇé òÇÃÁÅ Ã¯ÇÂ¨
consumes it; éÅéÕ Áòð¹ é ÜÆòË Õ¯ÇÂ¨
It is God who is the giver and sustains all. Ü¶ ÜÆòË êÇå ñæÆ ÜÅÇÂ¨
He who has should not hoard it and eat Ãí¹ ÔðÅî¹ Ü¶åÅ ÇÕÛ° ÖÅÇÂ¨
alone. All that man eats, drinks and wears
He who has a generous heart goes to without God’s Name is illegitimate or
heaven.’ An Epistle of Advice morally forbidden. He is in love with rule
çîóÅ ÇåÃÆ ÕÅ Ü¯ ÖðÚË Áð ÖÅÇÂÍÍ and authority; he is in love with riches; he
ç¶òË ÇçñÅòË ðÜÅòË Ö¹çÅÇÂ¨ is dancing shamelessly in false attachments–
Ô¯åÅ é ðÅÖË ÁÕ¶ñÅ é ÖÅÇÂ¨
‘Imbued with the pleasure of the
åÔÕÆÕ ÇçñçÅéÆ òÔÆ Çíôå ÜÅÇÂ¨
intoxication of authority and revelments of
These three things will be of use to you riches, the mortal dances shamelessly.’
in life. About man Guru Sahib says – P. 142
‘Three seers is thy daily provision. ðÅÇÜ ð¿×¹ îÅÇñ ð¿×¨
¹ ð¿Ç× ðåÅ éÚË é§×¨
¹
The rest is all given to thee for safekeeping.’ Denuded of God’s Name, man dances
P. 347
with these things in the world.
åÆÇé Ã¶ð ÕÅ ÇçÔÅóÆ ÇîÔîÅé°¨
‘Such a one, saith Nanak, is beguiled and of
Áòð òÃå° å°Þ êÅÇÔ ÁîÅé¨
goodness robbed.
He is a guest who needs three seers of Forgetful of the Name,
corn daily. The rest of the things are lying In ignominy he departs.
with him as a trust. He may take care of What good consuming delicacies, wearing
little or more. His lifetime passes as per the fine dresses, when God in the self is not
habits he forms. Time does not stop; joys lodged?’ P. 142
and sorrows, pains and pleasures pass éÅéÕ áÇ×ÁÅ î¹áÅ ÜÅÇÂ¨ Çòä° éÅòË êÇå ×ÇÂÁÅ ×òÅÇÂ¨
leaving behind their impression on man, ÇÕÁÅ ÖÅèË ÇÕÁÅ êËèË Ô¯ÇÂ¨ ÜÅ îÇé éÅÔÆ ÃÚÅ Ã¯ÇÂ¨
and time passes all the same. This man does What will you achieve if you wear
not get sleep even in air-conditioned rooms expensive clothes or eat too much; you will
without taking sleeping pills. This is a only fall ill –
different matter, while God’s Name is ‘Man forgetful of the Lord in delights has
totally different. My True Guru tells me involved himself.
that the world is full of corpses, and he Thereby is the body, with maladies infected.’
alone is truly living in whose heart is P. 1256
lodged the Name of God – ÖÃî¹ ÇòÃÅÇð ÕÆÂ¶ ðÃ í¯×¨ å» åÇé À°Çá Öñ¯Â¶ ð¯×¨
Refrain: Only those are living in the world, ‘What good consuming delicacies, wearing
In whose heart abides the Name. fine dresses,
èÅðéÅ - ÇÜÀ°ºç¶ Ü× úÔÆ é¶, When God in the self is not lodged?
ÇÔðç¶ ÔË éÅî ÇÜé·» ç¶ - B, B What good consuming fruit, butter, sugar
ÇÔðç¶ ÔË éÅî ÇÜé·» ç¶ - B, B.

and sweets, dishes from flour prepared, flesh Ten-headed Ravana wailed on losing Lanka
food? –
What good fine dresses, cozy beds, haunts of He who by beating a hand-drum eloped with
voluptuous pleasures? Sita.
What good armies, hordes of servants and Wailed the Pandavas who were turned into
functionaries, residence in palaces? labourers –
Saith Nanak: Without absorption in the Those who in the Lord’s presence had passed
Name their days.
All such objects perdition bring.’ P. 142 Janmeja wailed as he was gone astray.
ÇÕÁÅ ÖÅèË ÇÕÁÅ êËèË Ô¯ÇÂ¨ ÜÅ îÇé éÅÔÆ ÃÚÅ Ã¯ÇÂ¨ A single lapse turned him sinner.
ÇÕÁÅ î¶òÅ ÇÕÁÅ ÇØÀ° ×¹ó° ÇîáÅ ÇÕÁÅ îËçÅ ÇÕÁÅ îÅÃ¹ÍÍ Shiekhs and other categories of the holy in
ÇÕÁÅ Õêó° ÇÕÁÅ Ã¶Ü Ã¹ÖÅñÆ ÕÆÜÇÔ í¯× ÇìñÅÃ¨ Islam wail,
ÇÕÁÅ ñÃÕð ÇÕÁÅ é¶ì ÖòÅÃÆ ÁÅòË îÔñÆ òÅÃ¹¨ Lest to them in the last hour suffering
éÅéÕ ÃÚ¶ éÅî Çòä° Ãí¶ à¯ñ ÇòäÅÃ¹¨ befall.
Kings wailed as they got their ears pierced,
All these things are perishable with from door to door begging.
which man has fallen in love, while God’s The covetous wail as wealth they hoard;
Name has not come to be lodged in his Pandits wail whom learning has forsaken
heart.” them;
The young bride bemoans her Lord’s absence.
So Bhai Bhagirath said, “Dear
Saith Nanak: The whole world in suffering is
Mansukh! my True Guru’s viewpoint is involved.
different. He does not consider him living Such alone in the end triumph as to the holy
who performs miracles. He says that the Name are attached.
truly living are those in whose heart abides No other ritual avails.’
God’s Name. About the rest who possess ÃÔ¿Ãð çÅé ç¶ ÇÂ¿çz ð¯ÁÅÇÂÁÅ¨
powers and riches, Guru Sahib’s edict is – êðÃðÅî¹ ð¯òË ØÇð ÁÅÇÂÁÅ¨
Refrain: Many have been greats in the ÁÜË Ã¹ ð¯òË íÆÇÖÁÅ ÖÅÇÂ¨
world ÁËÃÆ çð×Ô ÇîñË ÃÜÅÇÂ¨
Who, without the Name, de- ð¯òË ðÅî¹ ÇéÕÅñÅ íÇÂÁÅ¨
parted weeping. ÃÆåÅ ñÖîä° ÇòÛ°Çó ×ÇÂÁÅ¨
ð¯òË çÔÇÃð¹ ¦Õ ×òÅÇÂ¨
èÅðéÅ - ò¼â¶ ò¼â¶ ç¹éÆÁ» å¶ Ô¯Â,¶ ÇÜÇé ÃÆåÅ ÁÅçÆ âÀ°ðÈ òÅÇÂÍÍ
ðº̄ç¶ Ü»ç¶ éÅî åº̄ Çìé» - B, B. ð¯òÇÔ ê»âò íÂ¶ îÜÈð¨
î¶ð¶ ÇêÁÅð¶, ðº̄ç¶ Ü»ç¶ éÅî åº̄ Çìé» - B, B ÇÜé ÕË Ã¹ÁÅîÆ ðÔå ÔçÈÇð¨
ò¼â- ¶ ò¼â¶ ç¹éÆÁ» å¶ Ô¯Â,¶ .......B ð¯òË Üéî¶ÜÅ Ö¹ÇÂ ×ÇÂÁÅÍÍ
‘Indra had to wail, as with thousand marks Â¶ÕÆ ÕÅðÇä êÅêÆ íÇÂÁÅ¨
of infamy was he branded; ð¯òÇÔ Ã¶Ö îÃÅÇÂÕ êÆðÍÍ
Persuram wailed as powerless he returned Á³Çå ÕÅÇñ îå° ñÅ×Ë íÆó¨
home. ð¯òÇÔ ðÅÜ¶ Õ¿é êóÅÇÂ¨
Ajai had to wail as horse-dung he had to ØÇð ØÇð îÅ×ÇÔ íÆÇÖÁÅ ÜÅÇÂÍÍ
swallow that he gave in charity. ð¯òÇÔ ÇÕðêé Ã¿ÚÇÔ èé° ÜÅÇÂ¨
On such as these falls chastisement from ê³Çâå ð¯òÇÔ Ç×ÁÅé° ×òÅÇÂ¨
the Divine Portal. ìÅñÆ ð¯òË éÅÇÔ íåÅð¹¨
Rama wailed when exiled, éÅéÕ ç¹ÖÆÁÅ Ãí¹ Ã¿ÃÅð¹¨
And thought of separation from Sita and î³é¶ éÅÀ° Ã¯ÂÆ ÇÜÇä ÜÅÇÂ¨
Lakshman. ÁÀ°ðÆ Õðî é ñ¶ÖË ñÅÇÂ¨

There have been great men in the checked, surplus provisions are found in
world, who left the world weeping and the stores; such is God’s blessing on him.
wailing because they had not been able to He gives provisions to all. Earlier
know the secret of the Name. The world is storekeepers used to swindle the
constantly suffering from three fevers. provisions, but now the provisions are
Without the Name, the five torments – always in surplus. Surplus of nine hundred
‘avidya’ (ignorance), ‘abhnivesh’ (restlessness rupees is found when checked. [Nine
born out of fear of death), ‘asmita’ (illusions hundred rupees of those days are equal to
regarding the sight and spectator as one), nine lakhs of today.] My Satguru (True
‘raag’ (anger) and ‘dwesh’ (enmity) – are Guru) advises the people to engage in
troubling man’s within like a churner. How honest work. He gets up early in the
can man be happy without God’s Name? morning, the ambrosial hour, and devotes
Then the she-demons of jealousy, slander, that time to Name meditation. He takes
backbiting, hope and doubt create bath, and then sits by himself meditating on
disturbance in his self – the Name. As the day dawns, he reads and
‘Of those absorbed in triple maladies (Adhi, recites ‘bani’. Then he goes to the field, and
vyadhi, upadhi – respectively, anxiety, toils there. After having done his work, he
physical disease, psychic troubles), comes back and engages in spiritual
The fever no wise is cured, dialogues with saints, holy men and
Such realize not glory of the Supreme Being, seekers after the Name. In the evening is
Master of all. done ‘kirtan’ (Gurbani singing), and
In worldly attachment and illusion are they
explication and narration of Gurbani.
deep sunk,
And in terrible hell abide. Thereafter he rests. This is the daily
Lord in Thy grace save Nanak, programme of my True Guru.”
Who in Thee has centred his hope.’ P. 297 Bhai Mansukh said, “I have not been
ÁÅÇè ÇìÁÅÇè À°êÅÇè ðÃ ÕìÔ¹ é å±àË åÅê¨ able to understand how he makes the
êÅðìÌÔî êÈðé èéÆ éÔ ìÈÞË êðåÅê¨ devotees meditate on the Name. Is there
î¯Ô íðî ìÈâå Øä¯ îÔÅ éðÕ îÇÔ òÅÃÍÍ one mind or are there two?”
ÕÇð ÇÕðêÅ êÌí ðÅÇÖ ñ¶Ô¹ éÅéÕ å¶ðÆ ÁÅÃ¨
Bhai Bhagirath said, “Mind is surely
So, said Bhai Bhagirath, the world is
one.”
wailing without the Name.”
Bhai Mansukh asked, “When the mind
“Bhai Bhagirath! Does Guru Nanak
is busy in work and business how does it
make his followers go into trance, or does
get absorbed in Divine Name meditation? It
he make them engage in devotional
cannot become absorbed in the Name. The
worship in some other manner?”
mind is one; there aren’t two minds. A man
Bhai Bhagirath replied, “No; we too absorbed in business, his mind remains
had this illusion about him. But Guru involved in it; how does it become
Nanak Sahib is a toiler. He himself toils absorbed in the Name?” Bhai Bhagirath
and tells others how to do true and honest replied, “My True Guru says that anything
work. Day and night, he distributes that goes into deep layers of the mind
provisions from the stores to the holy men remains lodged there. While doing things of
and needy people. When the accounts are the upper layers, one can continue to

remain engaged in things of the deeper works with the brain, and takes food at the
layers. If some very dear one passes away, same time. Who digests that food? That is
business and work will continue to be done by the unconscious mind. When some
attended as heretofore, but mind will all the habit goes into the unconscious mind,
time remain engrossed in the memory of the which is called half-conscious, then
departed, suffering the pangs of separation; spontaneously does God’s Name –
one will continue to sob and tears will flow Waheguru, Waheguru – continue to be uttered
from the eyes. When our mind becomes by the tongue. The brain will continue
absorbed in the Name, and the Name goes doing its work, while the Name is to do its
deep down into our self, at that time, my job. The only thing needed is to take the
dear, the mind will remain aligned with the Name into deep layers of the mind.”
Name even while doing all the business of Mansukh said, “I haven’t followed what
the world. It is the mind which has to be you are saying.”
kept on trial –
‘All beings appear to be anxiety gripped: Bhai Bhagirath gave four examples or
By contemplation of the sole Supreme Being illustrations. A child goes to the roof to fly
comes joy.’ P. 932 his kite. While he talks with his friends, his
ÇÚ¿åå ÔÆ çÆÃË Ãí¹ Õ¯ÇÂ¨ Ú¶åÇÔ Â¶Õ¹ åÔÆ Ã¹Ö¹ Ô¯ÇÂ¨ mind is in the kite lest it should dive and
The mind is all the time busy thinking he continues to tug at its string. Similarly,
about something or the other. He who where is the mind of a goldsmith focused?
keeps his mind focused on the Name does While he continues talking with the
not find it obstructing his worldly business. customer, he does not stop his work. In the
Such is the edict – same manner, women go to the tank for
water carrying pitchers. They continue
Refrain: On God’s Name focus thy mind
talking while their mind is in the pitchers
While working with hands and feet.
lest any one of them should fall down.
èÅðéÅ - ÇÚå ÔðÆ ç¶ éÅî éÅñ ñÅÂÆÂ¶,
Ô¼æÄ êËðÆº Õ¿î ÕðÆÂ¶ - B, B. Bhai Mansukh, “I agree what you are
î¶ð¶ ÇêÁÅð¶, Ô¼æÆº êËðÆº Õ¿î ÕðÆÂ¶ - B, B saying is true.’
ÇÚ¼å Ôð
ÔðÆÆ ç¶ éÅî éÅñ ñÅÂÆÂ¶,......B Bhai Bhgirath further said. “Take the
‘Says Namdev: O Trilochan, repeat with thy case of a cow which has given birth to a
tongue the Lord’s Name; with thy hands and calf. You have sent her miles away for
feet engage in work – grazing. While she grazes, her heart is in
Thy mind and heart in the immaculate Lord her calf and so remembering it, lows
keep absorbed.’ P. 1376 repeatedly. Her mind is in her calf. The
éÅîÅ ÕÔË Çåñ¯ÚéÅ î¹Ö å¶ ðÅî¹ Ã¿îÅÇñÍÍ mind goes very deep; it is pierced.
ÔÅæ êÅÀ° ÕÇ
ÕÇðð ÕÅî¹ Ãí¹ ÚÆå° Çéð¿Üé éÅÇñ¨ ‘Kabir, the warrior True Guru has shot an
Work has to be done with hands and arrow at me.
feet; let the heart remain absorbed in God. As soon as it struck me, I fell to the ground
and a hole was made in my heart.’ P. 1374
This is about the farmers, and those who
engage in manual labour. What about those ÕìÆð ÃÇå×¹ð ÃÈðî¶ ìÅÇÔÁÅ ìÅé° Ü¹ Â¶Õ¨
¹
ñÅ×å ÔÆ í¹ÇÂ Ç×Çð êÇðÁÅ êðÅ Õð¶Ü¶ Û¶ÕÍ° Í
who do brain-work?
He whose heart has been pierced with
He further said, “This is also true. Man the Name never forgets it. Our mind has

become a kite in the hands of worldliness. So, in the same manner, Bhai Mansukh!
We have kept it tied with the string of Guru Sahib makes his Sikhs engage
love. So recite in the following vein – themselves in honest labour; he does not
Refrain: My mind continues to fly like a kite. make them abdicate their responsibilities.
Bound it is with the string of love. He tells them to live as householders but
èÅðéÅ - îé î¶ðÅ ú, ×¹âÆÁÅ ìä¶ - B, B. instructs them how to conduct themselves.”
úÔ å» ì¿Çé·ÁÅ êÌî¶ òÅñÆ â¯ðÆ - B, B Thus conversing, it became quite late
úÔ å» ì¿Çé·ÁÅ êÌî
¶ òÅñÆ â¯ðÆ
in the night. Bhai Mansukh said, “Now let
ÇêÁÅÇðú! ×¹âÆÁÅ ìä¶,
îé î¶ðÅ ú ×¹âÆÁÅ ìä¶ ,.......B us go to sleep, for we have to get up early
in the morning. Tell me more about Guru
‘A boy gets paper, cuts it into a kite and flies Nanak Sahib later.”
it in the sky.
While talking with his mates, he keeps his So, holy congregation! time does not
mind in the string. permit us to continue further. Let us
Pierced with the Lord’s Name, my mind is conclude here. Now speak out in praise of
so stuck in it, as is of the goldsmith in his the Guru. Those who haven’t spoken so far
gold craft. should sanctify their tongue with the Lord’s
The young girl in the city brings a pitcher
Name.
and fills it with water.
She laughs, makes merry and converses, but
keeps her mind fixed in the pitcher.
The cow is let loose to graze, out of the
mansion, which has ten gates.
The cow grazes five miles away, but her
attention is fixed on her calf.
Says Namdev, listen, O Trilochan, the child
is laid in the cradle.
Within and without engaged in work, she
(mother) keeps her thought in her child.’
P. 972
ÁÅéÆñ¶ ÕÅ×ç¹ ÕÅàÆñ¶ ×ÈâÆ ÁÅÕÅÃ îè¶ íðîÆÁñ¶¨
ê³Ú ÜéÅ ÇÃÀ° ìÅå ìåÀ±ÁÅ ÚÆå° Ã¹ â¯ðÆ ðÅÖÆÁñ¶¨
îé° ðÅî éÅîÅ ì¶èÆÁñ¶¨
ÜËÃ¶ ÕÇéÕ ÕñÅ ÇÚå° î»âÆÁñ¶¨
ÁÅéÆñ¶ Õ°í ¿ ¹ íðÅÂÆñ¶ À±çÕ ðÅÜ Õ°ÁÅÇð ê¹ðç
¿ ðÆÂ¶¨
ÔÃå Çìé¯ç ìÆÚÅð ÕðåÆ ÔË ÚÆå° Ã¹ ×Å×Çð ðÅÖÆÁñ¶¨
î³çð¹ Â¶Õ° ç¹ÁÅð çÃ ÜÅ Õ¶ ×À± ÚðÅòé ÛÅâÆÁñ¶¨
ê»Ú Õ¯Ã êð ×À± ÚðÅòå ÚÆå° Ã¹ ìÛðÅ ðÅÖÆÁñ¶¨
ÕÔå éÅîç¶À° Ã¹éÔ¹ Çåñ¯Úé ìÅñÕ¹ êÅñé êÀ°ãÆÁñ¶¨
Á³åÇð ìÅÔÇð ÕÅÜ ÇìðÈèÆ ÚÆå° Ã¹ ìÅÇðÕ ðÅÖÆÁñ¶¨
The mother while doing household
chores keeps her mind fixed on her child.
She takes full care of the child, whether it
has woken up or not, whether it is weeping
or not.

Chapter 3
Invocation: Lord, be burnt!’ P. 557

True and Supreme is God’s Name. î¯ðÆ ð¹ä ÞÞ¹ä ¹ä ñÅÇÂÁÅ íËä¶ ÃÅòä° ÁÅÇÂÁÅ¨
Blessed is Sri Guru Nanak Dev Ji. å¶ð¶ î¹è
¿ ÕàÅð¶ Ü¶òâÅ ÇåÇé ñ¯íÆ ñ¯í «íÅÇÂÁÅ¨
ÃÇåéÅî ÃÌÆ òÅÇÔ×¹ð,È å¶ð¶ çðÃé ÇòàÔ¹ Ö³éÆÁË ò¿ßÅ å¶ð¶ éÅî ÇòàÔ¹ Õ°ðìÅä¯¨
è¿é ÃÌÆ ×¹ðÈ éÅéÕ ç¶ò ÜÆú îÔÅðÅÜÍ ÜÅ å± åÅ îË îÅä° ÕÆÁÅ ÔË å°è¹ Çìé° Õ¶ÔÅ î¶ðÅ îÅä¯¨
‘Prostrate salutation and obeisance I make ÚÈóÅ í¿é° ê¦Ø ÇÃÀ° î¹è ¿ ¶ Ãä° ìÅÔÆ Ãä° ìÅÔÅ¨
many a time before the Omnipotent Lord, Â¶å¶ ò¶Ã Õð¶çÆÂ¶ î¹¿è¶ ÃÔ¹ ðÅå¯ ÁòðÅÔÅ¨
the Possessor of all powers. éÅ îéÆÁÅð¹ é ÚÈóÆÁÅ éÅ Ã¶ ò¿×ó ¹ ÆÁÅÔÅ¨
Reach me Thy hand, O Lord and save me Ü¯ ÃÔ Õ¿Çá é ñ×ÆÁÅ Üñé° ÇÃ ìÅÔóÆÁÅÔÅ¨
from wavering, says Nanak.’ P. 256
Refrain: O sister! Sawan (month of rains)
â¿âÀ°Çå ì¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨
has come,
â¯ñé å¶ ðÅÖÔ¹ êÌíÈ éÅéÕ ç¶ ÕÇð Ôæ¨
Sweetly are crying the peacocks.
‘After wandering and wandering, O Lord, I èÅðéÅ - ÃÅòä ÁÅÇ ÂÁÅ ÃÖÆÂ¶,
ÁÅÇÂÁÅ
have come and entered Thy sanctuary. î¯ð» é¶ ð¹ä Þ¹ä ñÅÇÂÁÅ - B, B
O Master, Nanak’s prayer is:
Attach me to Thy devotional service.’ ‘All my sister-friends have gone with their
P. 289 spouses to seek love;
Çëðå Çëðå êÌí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅÇÂ¨ At what door, may I burning with
éÅéÕ ÕÆ êÌí ì¶éåÆ ÁêéÆ í×åÆ ñÅÇÂ¨ separation, find shelter?
Sister mine! so well-mannered am I; yet find
Refrain: O sister! Sawan (month of rains) I not favour with the Lord.
has come, Dressing, my hair, I plait them into tresses,
Sweetly are crying the peacocks. and fill their partings with vermillion.
èÅðéÅ - ÃÅòä ÁÅÇÂÁÅ ÃÖÆÂ¶, But, when I go before my love,
î¯ð» é¶ ð¹ä Þ¹ä ñÅÇÂÁÅ - B, B I am not accepted and I die of excessive
î¯ð» é¶ ð¹ä Þ¹ä ñÅÇÂÁÅ - D, B sorrow.
ÃÅòä ÁÅÇÂÁÅ ÃÖÆÂ¶,...........-B I weep, the whole world weeps and even the
‘Sister! Sawan (the romantic month of rains birds of the forests weep with me.
– July-August) has come; raised are the But one thing, my body’s soul weeps not,
peacocks’ enchanting notes. which has separated me from my beloved.
The strings of thy artless stabbing looks my He came to me in my dream and again went
passionate heart have captivated. away, upon which I shed copious tears.
For a sight of thee, would I cut myself to I cannot come to Thee, O my love, nor can I
pieces – send any one.
To Thy Name sacrifice myself, what pride in Come thou blessed sleep; may be in sleep
me where Thou art – what pride is mine? His sight I have.
Woman! smash bangles against thy couch, Nanak, what hast thou to offer to any His
thy armlets and thy arms – with all thy message brings?
make-up is Thy Lord to others attached. To offer Him my severed head for a seat;
What worth the bangle-seller, without this head to serve Him.
What worth these bangles of ivory and Why do I not die and give up my life, since
glass? my Spouse has chosen to cherish another?’
May these arms which embraced not the P. 558

ÃÇí ÃÔÆÁÅ ÃÔ¹ ðÅòÇä ×ÂÆÁÅ ÔÀ° çÅèÆ ÕË breaking all norms and shackles, perhaps,
çÇð ÜÅòÅ¨ He may give His sight to her in a dream
Á³îÅñÆ ÔÀ° ÖðÆ Ã¹ÚÜÆ åË ÃÔ Â¶ÇÕ é íÅòÅ¨ and she may love Him with all her heart.
îÅÇá ×¹ç¿ ÅÂÆ êàÆÁÅ íðÆÁË îÅ× Ã¿èðÈ ¨¶ She is ready to sacrifice her all for him who
Á×Ë ×ÂÆ é î³éÆÁÅ îðÀ° ÇòÃÈÇð ÇòÃÈð¨ ¶
brings tidings of her Beloved.
îË ð¯ò¿çÆ Ãí¹ Ü×¹ ð¹éÅ ð¹¿éó¶ òäÔ¹ ê³Ö¶ðÈ¨
ÇÂÕ° é ð¹éÅ î¶ð¶ åé ÕÅ ÇìðÔÅ ÇÜÇé ÔÀ° ÇêðÔ¹ ÇòÛ¯óÆ¨ ‘Nanak, what hast thou to offer to any His
Ã¹êéË ÁÅÇÂÁÅ íÆ ×ÇÂÁÅ îË Ü« íÇðÁÅ ð¯ÇÂ¨ message brings?
ÁÅÇÂ é ÃÕÅ å°Þ ÕÇé ÇêÁÅð¶ í¶ÇÜ é ÃÕÅ Õ¯ÇÂ¨ To offer Him my severed head for a seat;
ÁÅÀ° ÃíÅ×Æ éÆçóÆÂ¶ îå° ÃÔ¹ ç¶ÖÅ Ã¯ÇÂÍÍ without this head to serve Him. P. 558
åË ÃÅÇÔì ÕÆ ìÅå ÇÜ ÁÅÖË ÕÔ¹ éÅéÕ ÇÕÁÅ çÆÜË¨ åË ÃÅÇÔì ÕÆ ìÅå ÇÜ ÁÅÖË ÕÔ¹ éÅéÕ ÇÕÁÅ çÆÜË¨
ÃÆÃ¹ òã¶ ÕÇð ìËÃä° çÆÜË Çòä° ÇÃð Ã¶ò ÕðÆÜË¨ ÃÆÃ¹ òã¶ ÕÇð ì
ìËËÃä° çÆÜË Çòä° ÇÃð Ã¶ò ÕðÆÜË¨
ÇÕÀ° é îðÆÜË ÜÆÁóÅ é çÆÜË ÜÅ ÃÔ¹ íÇÂÁÅ ÇòâÅäÅ¨ What should be offered to him who
Holy congregation! loud be thy brings news about the Beloved Spouse?
utterance – ‘True and supreme is God’s ‘Sever your head and offer it to him to sit on;
Name.’ Limiting and reducing your worldly without this head serve him.’ P. 558
tasks, you have reached the Guru’s Court. ÒÃÆÃ òã¶ ÕÇð ìËÃä° çÆÜË Çòä° ÇÃð Ã¶ò ÕðÆÜËÍÓ
The spiritual gain that accrues to every
He should be served without the head,
devotee is in accordance with the number
and offer all your pride and ego including
of steps he takes to reach here. It is the
your inner self at his feet.
month of Sawan (the romantic month of
rains coinciding with July-August) and in So in this way, the month of Sawan is
this month, whoever is keen to meet the going on. Almost half the Sawan is over.
Guru, a cry of torment rises in his heart. Owing to lesser rains, our hearts were sad
The heart that cannot bear the pangs of and disappointed, and crops were
separation from the Beloved is filled with withering. It was becoming increasingly hot,
great longing, tears come into the eyes and and it seemed that perhaps, monsoon might
a cry of love tears it (heart). Only the being not come at all. But now the weather is very
stricken with love knows what happens to pleasant in which we are holding
it. At the thought of love does everyone’s congregations of the holy. In the earlier
heart, whether birds, vegetation, animals or discourses, many subjects have been
women, starts dancing with joy. But discussed. One subject being discussed was
tormented is he / she alone, who is not that Guru Nanak Sahib was working as
united with his / her love. Feeling his / ‘modi’ (store keeper of provisions-store) at
her cry of torment, recite the following: Sultanpur Lodhi, when a poor devotee came
‘He came to me in my dream and again went to him and said, “Revered sir! my daughter
away, upon which I shed copious tears. has become marriageable and keeping her
I cannot come to Thee, O my love, nor can I in the house without marrying her off is a
send any one.’ P. 558
great sin according to the prevailing
Ã¹êéË ÁÅÇÂÁÅ íÆ ×ÇÂÁÅ îË Ü« íÇðÁÅ ð¯ÇÂ¨
ÁÅÇÂÁÅ customs and traditions. People sever social
ÁÅÇÂ é ÃÕÅ å°Þ ÕÇé ÇêÁÅð¶ í¶ÇÜ é ÃÕÅ Õ¯ÇÂ¨
relations with the family in which an
ÁÅÀ° ÃíÅ×Æ é ÆçóÆÂ¶ îå° ÃÔ¹ ç¶ÖÅ Ã¯ÇÂÍÍ
éÆçóÆÂ¶
eighteen year old is unmarried. So, sir! my
In sleep is the Beloved awaited that,
daughter has got a matrimonial match. But
perhaps, she may have a glimpse of Him;
I have no money. Kindly help me. I had

heard that Guru Nanak Sahib accomplished manner prescribed by Guru Nanak Sahib.
the affairs of all.” He also said one thing more, “If I do not
At this, Guru Sahib said, “Brother! give get the ‘choora’ (bridal bangles of ivory or
me a list of the things you need.” All the plastic), that will also amount to the Guru’s
things were written down which were to be disobedience.” Seeing such a state of Bhai
brought from the city. Guru Sahib sent Bhai Bhagirath, Bhai Mansukh said, “Dear
Bhagirath of Malsihan (who had come into brother! a set of ‘choora’ is lying at my
the fold of Sikhism) with these instructions, house. You can take it. But let me also
“Go to Lahore and bring all these things but accompany you to have a glimpse of such
don’t stay there for more than a night. If a Guru, whose command’s disobedience
you stay there for more than a night, your spoils one’s life in the hereafter or the
hereafter, your stay in the Court Divine will
Divine Court. If I am satisfied, I shall
be jeopardized.” Bhai Bhagirath went there
bargain my heart there because till now I
as per the Guru’s commands. All other
things except the ‘choora’ (ivory or plastic have not met any purchaser at whose feet I
bangles worn by the bride) were procured. may offer my head.” Bhai Bhagirath said,
The ‘choora’ was not ready. Bhai Mansukh “It is not right and proper to say such
who was a big trader, said to him, “Brother! things about holy men, but you have done
for the ‘choora’, you will have to stay for a so; these are small and minor things. But
day or two.” Bhai Bhagirath said, “No sir! holy men ought not to be tested; go to them
I cannot stay for more than one night right from home with devotion and faith.”
because I have been commanded not to stay
here. If I stay here, my heavenly abode or So, in this way, when they reached
hereafter will be endangered.” Bhai Sultanpur, Guru Nanak Sahib said, “Bhai
Mansukh was at once startled because he Bhagirath! have you made a profitable
himself was a spiritual seeker; he said, “Is bargain? Have you brought the goods and
there anyone in the world whose alongwith them Bhai Mansukh too?”
disobedience will jeopardize one’s Mansukh had formed this notion in his
hereafter? Are you the servant of a king?” mind that Guru Nanak Sahib should call
He (Bhai Bhagirath) said, “If I were a king’s him by his name and thus reveal what was
servant, I would not have been bothered.” in his heart. At that very instant, he fell at
“Then are you the servant of some Guru Sahib’s feet. Guru Nanak Sahib
other agent or official?” bestowed on him the boon of the Name
Divine. He did not go back and thereafter,
“No; I am an inferior slave of remained in the Guru’s attendance for three
Sovereign Guru Nanak Sahib.” years. Forgetting his past and practising
“Is there anyone who follows the path Divine Name meditation and God’s
of truth?” devotional worship day and night, he
reached such a spiritual state which is
All through the night Bhai Bhagirath called ‘sehaj smadhi’ (deep meditation and
narrated his entire experience of Divine concentration) and ‘sunn mandal’ (highest
Name meditation and the method and state of meditation in yoga) –

‘What are those devoted to the Unattributed beloved master’s command. Good lies in
like? obeying the command and therefore, the
Like to Him who is their origin.’ P. 943
devotee is compelled to confine his love
ÁéÔå Ã¹¿Çé ðå¶ Ã¶ ÕËÃ¶ÍÍ within his heart. So in obedience to the
ÇÜÃ å¶ À°êÜ¶ ÇåÃ ÔÆ ÜËÃ¨
¶
Guru’s command, Bhai Mansukh took leave
So, he became a favourite and accepted of the revered master and at the same time,
slave of the Guru – he prayed. All of you should also recite
‘They, who are pleasing to God become and sing like this –
God’s servants. Theirs is a special tale.
Refrain: O Master, never from my heart be
They come and go not, nor do they die ever.
put away.
They abide with the Supreme Lord.’ P. 855
èÅðéÅ - éÅ ÇòÃ
ÇòÃð¯ð¯ îÔÅðÅÜ,
ÔÇð Õ¶ Ã¶òÕ Ü¯ ÔÇð íÅÂ¶ Çåé ÕÆ ÕæÅ ÇéðÅðÆ ð¶¨
Çåé
ÔÆÂ¶ å¶ éÅ ÇòÃð¯ - B, D
ÁÅòÇÔ é ÜÅÇÔ é ÕìÔÈ îðå¶ ê ÅðìÌÔî Ã¿×ÅðÆ ð¶¨
êÅðìÌ
He attained the Perfect stage. Then ‘Within my mind may I not ever forget Thee,
O my Master. Slave Nanak prays for this
from the Divine Court a message came to
boon alone.’ P. 824
Guru Nanak Sahib that he should undertake
ÕìÔÈ é ÇìÃðË ÔÆÂ¶ î¯ð¶ å¶ éÅéÕ çÅÃ ÇÂÔÆ çÅé° î³×Å¨
the task for which he has been sent into the
world. Clouds of countless illusions and These requests Bhai Mansukh made in
rituals have enveloped the world, and no his heart and mind.
spiritual seeker is being able to find the ‘Lord! from lust, wrath, avarice, falsehood
way. Many different spiritual paths and and slander, extricate me yourself (in your
sects have come into the world that men, grace).
From within my self cast these off; close to
lost in their maze, are suffering pain and
Yourself call me.
distress. People are worshipping different Yourself enlightenment of your ways on me
gods and deities and they have become confer,
forgetful of meditating on the Lord Creator, That in company with devotees of God,
who is the Master of millions of universes. paens of joy I sing.’ P. 617
Nobody is being able to find out who God ÕÅî ´¯è ñ¯í ÞÈá Çé§çÅ ÇÂé å¶ ÁÅÇê ÛâÅòÔ¹¨
is, where He abides and how He can be ÇÂÔ íÆåð å¶ ÇÂé ÕÀ° âÅðÔ¹ ÁÅêé ÇéÕÇà ì¹ñÅòÔ¹¨
attained. At that point of time, Guru Sahib Áê¹éÆ ÇìÇè ÁÅÇê ÜéÅòÔ¹¨
sent away all the devotees and disciples. ÔÇð Üé î³×ñ ×ÅòÔ¹¨
He himself took a dip in the Bein river and After spending three years in the
wrought a miracle. At that time, Mansukh’s company of Guru Nanak Sahib, he went
eyes were full of tears; he was in great grief back to his trade and business. Guru Sahib
and sorrow tormented by pangs of said to him, “Bhai Mansukh! the Sikh who
separation. Holy congregation! it is because once becomes aligned with the Guru never
separation from the beloved one is very gets separated from him (the Guru). The
difficult to bear. He, whose love is pure and Guru ever looks after him and protects him.
true, finds it very difficult and painful to ‘The True Guru cherishes his disciple. Unto
his attendant the Guru is ever merciful.’
separate from his dear one because his heart
P. 286
does not like it. On one hand is the pull
ÃÇå×¹ð¹ ÇÃÖ ÕÆ ÕðË êÌÇåêÅñ¨
and force of love, on the other, is the Ã¶òÕ ÕÀ° ×¹ð¹ ÃçÅ çÇÂÁÅñ¨

The Guru is ever kind and gracious to because they were foul-smelling and lived
his Sikh. You should practise Divine Name ignobly. They were oblivious of God. They
meditation and God’s devotional worship. were atheists, Maya-worshippers, renegades
Wherever you go, urge and inspire others and apostates. They were afflicted with all
also to practise Divine Name meditation the sins and evils of the world. Their
and worship of God because if practitioners affliction was contagious. They would have
of Divine Name meditation and God’s spread these evils of atheism, apostasy and
indiscipline wherever they had gone. It was
worship remain seated at one place alone,
for this reason that I had told them to
then, though environment for them does
remain rooted and confined there. On the
become pure, yet if they visit distant places, other hand, O Mardana! the persons we
then wherever they go, devotees flock to have taken leave of now are loving and
them.” affectionate. They have spiritual force in
Once Guru Nanak Sahib went to a city. them. Wherever they will go they will form
The city-folk did not let him stay there. holy congregations. Everyone going away
They did not give him food either, so much from here will make his surroundings full
so, they told him that he could not stay of God’s love and devotion. He will teach
and propagate truth among the people. O
there, that he could not rest even under the
Mardana! it is not good for such persons to
trees and told him to leave the place
remain rooted in one place. They ought to
immediately. Guru Nanak Sahib said to
spread far and wide to give the message of
them, “Well brothers! may you prosper, and truth. For this reason, when I said to them
march ahead! When he reached the next – ‘May you get uprooted’ – it was a boon
city, he was served well, every man and a blessing I conferred on them.” So, in
outdoing the others in rendering service, this manner, Guru Nanak Sahib said, “Bhai
and practising Divine Name meditation and Mansukh! wherever you go, you should
God’s devotional worship. They served inspire the people to become pious and
Guru Sahib immediately, heard his ‘kirtan’ holy. Practise Divine Name meditation and
(singing of Gurbani) and listened to his God’s devotional worship yourself, preach
discourses with great attention and and propagate the religious practice and
concentration of mind. When he left that tradition of the Guru’s abode, and enlighten
place, he showered this blessing on them, those gone astray about Divine knowledge.”
“Brothers! may you be uprooted from here!” So, in this way, after leaving Sultanpur
Mardana was surprised at this and said, “O Lodhi, Bhai Mansukh went back home and
Sovereign! it is beyond my understanding became absorbed in his business and trade.
why you showered the boon of prosperity A long time passed. Guru Nanak Sahib
on those who did not let you stay in their
returned from his first ‘udasi’ (travel). Many
town and the curse of becoming uprooted
years passed. One day, he was lying on the
on those who served you well and heard
your ‘kirtan’ and discourses with love and cot. Generally, the world is under the
devotion.” Guru Nanak Sahib replied, “O impression that the holy man is sleeping.
Mardana! I said to them – ‘May your But perfect holymen never sleep.
prosper and live in this very place’ – Once Sant Ishar Singh Ji Maharaj was

conversing. He said spontaneously, tremendous indeed. God, Timeless One,
“Brothers! we don’t sleep at night.” At this had Himself assumed the Guru’s form and
I remarked, “Revered sir! are you then incarnated Himself as Guru Nanak. So she
sitting on the cot?” Maharaj Ji (Sant Ishar understood this truth. She touched her brow
Singh Ji) said, “It is our body that is lying with his toe, so that he might wake up with
on the cot, but we are not there.” I asked, this touch. Holy congregation! no sooner
“Then sir! where are you at that time?” Sant did she touch her brow with the Guru’s toe,
Maharaj Ji said, “We are at some far off the adamantine shutters of the Tenth Gate
place, where some dear devotee is were instantly thrown open, and she
remembering us. To someone we afford became aware of the path leading to the
glimpse in a dream and someone we assist Inaccessible. What she observed was that
in accomplishing his task. As is the faith Sovereign Guru Nanak Sahib was not
and devotion of the devotee, so is the desire present in the body; he had gone out
fulfilled. In comparison with the wakeful somewhere. Where had he gone? Bhai
state, we have more work to do when after Mansukh was taking his ship loaded with
rest, we leave our physical body.” Then I merchandise in Lankan waters. As soon as
put him a third question, “Revered sir! then the ship reached Sangladeep (a chain of
how do you come back into the physical islands) such a tide and storm came into the
body?” Then he revealed a secret. He said, sea, and waves rose so high that step by
“There is a silver cord; it is made up of step the ship was moving towards sand.
light. The body remains connected with this The sailors were trying hard to row the ship
silver cord of light. Therefore, holy men out of sandy waters, but in vain. At this
should never be roused by calling out to point of time, the sailors said, “O master!
them. There should be some such pray to some Guru or Pir (holy man). At
arrangement by which they should be this moment, nobody can save us. If the
roused slowly, so that they may return to ship gets stuck up in the sand, we will have
the body. If that silver cord is broken, then to live in the forests without food and
they are left outside and fail to come back water for months together.” At this, Bhai
into the body.” Mansukh closed his eyes – at Guru Nanak’s
lotus feet he was all the time abiding – and
So Guru Nanak Sahib was lying on the
concentrating his mind, he prayed to the
cot only visibly. At that time, his mother Guru in the following manner –
Tripta Ji asked the maid-servant, “Go Refrain: Sinking ship lead to the shore, O
Tulsan! I have baked the loaves. Call Master, and save my honour.
Nanak Ji, who is lying on the cot there.” So èÅðéÅ - ì¶ó¶ â°ìç
ç¶¶ ù êÅð ¦ØÅ ç¶,
she went there, when she looked at him, she êËÜ ð¼ÖÄ î¶ðÆ îÅñÕÅ - B, B
dared not wake him up when she had a êËÜ ð¼ÖÆº ÜÆ î¶ðÆ îÅñÕÅ - B, B
glimpse of him. Whoever had a glimpse of ì¶ó¶ â°ìç¶ ù êÅ
êÅðð ¦ØÅ ç¶,...........B
Guru Nanak Sahib was spontaneously ‘Lord Almighty! pray vindicate the honour of
enlightened because his influence was Thy Name!
Beloved Lord! under Thy protection take me:

Good or bad – your own are we. not become mad. She will bear the
As the Lord Almighty to my wail listened, unbearable because she has gained
and my bonds He snapped, and exalted me. knowledge of the three worlds. The
His servants, invested with the robe, to adamantine shutters of her Tenth Door
Himself has He united, manifestly.’ P. 631
have been opened. It is true that I was
ðÅÖ¹ êËÜ éÅî Áê¹é¶ ÕÆ Õðé ÕðÅòéÔÅð¶ÍÍ leading a Sikh’s ship ashore, but she should
êÌí ÜÆÀ° ÖÃîÅéÅ ÕÇð ÇêÁÅð¶¨
not have revealed this.”
ì¹ð¶ íñ¶ Ôî æÅð¶¨
Ã¹äÆ ê¹ÕÅð Ãîðæ Ã¹ÁÅîÆ ì¿èé ÕÅÇà ÃòÅð¶¨ So, in this way, Bhai Mansukh’s ship
êÇÔÇð ÇÃðêÅÀ° Ã¶òÕ Üé î¶ñ¶ éÅéÕ êÌ×à êÔÅð¶¨ reached the shore. He unloaded his
Manifesting himself, Guru Nanak Sahib merchandise at the harbour, took it to the
led the ship ashore. The turbulence going city and stored it in a secure place where
on in the sea subsided. The sea became he started selling his goods. He camped in
quiet and peaceful and the ship started a secluded place, and in accordance with
sailing calmly and smoothly towards Sikh religious practice and tradition, he got
Sangladeep. The maidservant stood up at the ambrosial hour of the morning,
watching this miracle for quite sometime. took bath, sat cross-legged and practised
The mother’s voice came – “Tulsan! haven’t Divine Name meditation for 2½ hours.
you roused Nanak Ji?” Thereafter, he read out, recited and sang the
Gurbani collection which he had carried
“Madam, how should I wake him up?”
with him. Then he did narration and
“Why?” explication of Gurbani. Local people came
“He is in the sea leading ashore the to him and he explained the Guru’s
ship of a Gursikh named Mansukh because doctrine in their own language. After that
his ship is sinking. So how can I rouse ‘prasad’ (sanctified sweet pudding) was
Nanak Ji?” distributed among them. Thereafter, he
attended to his business, and in the evening
Mother Tripta herself came there and again, in the same manner, Divine
called out, “Son Nanak! now even the men- laudations were sung, ‘arti’ (hymn of God’s
servants and women-servants in the house praise) and Kirtan Sohila (Gurbani
have started making fun of you; earlier only composition read or recited before going to
members of the brotherhood used to do.” sleep at night) were recited. This was his
Guru Sahib asked, “Mother! what fun daily routine because Guru Sahib regards
has anybody made?” the ambrosial hour of the morning as the
best and most useful time for embarking on
She said, “This is what maid-servant
the spiritual journey.
Tulsan has said,”
Refrain: At the ambrosial hour of the
He replied, “Look! she is a simpleton.” morning dost Thou hear the
Bebey Nanaki who was Guru Sahib’s highly prayer,
revered elder sister requested with folded Then alone do the fortunate ones
hands, “Dear brother! don’t make any harsh obtain Name-nectar.
utterance; she is a poor and humble èÅðéÅ - Á³ÇîÌå ò¶ñ¶ ú, Ã¹äÆ åËº ê¹ÕÅð - B, B
woman.” íÅ×» òÅÇñÁ» ù Á³ÇîÌå ÇîñçË - B, B
Á³ÇîÌå ò
ò¶¶ñ¶ ú,,.................B
Guru Sahib said, “Dear sister! she will

So the holy get up at the ambrosial So in this manner, Bhai Mansukh got
hour of the morning when one watch of the up early in the morning. He himself
night is still left, take bath and sit in Divine meditated on the Name, and those who
Name meditation. Just as in the month of had become Gursikhs assembled at the
Sawan (July-August), the pied cuckoo chirps ambrosial hour. The method and manner of
waiting for the ‘swanti-boond’ (drop of rain meditating on God had been explained to
falling under a particular planet) which them. With the dawning of the day –
quenches his thirst and in its absence he
‘At sunrise, he sang Gurbani and whilst
suffers great pain, similarly, the spiritual sitting and standing, he meditated on God’s
seeker prays to God at the ambrosial hour Name.’ P. 305
for a drop of the Name-nectar. They who ÇëÇð ÚóË ÇçòÃ¹ ×¹ðìÅäÆ ×ÅòË
obtain the gift of the Name-nectar are ìÔÇçÁÅ À°áÇçÁÅ ÔÇð éÅî¹ ÇèÁÅòË¨
indeed fortunate. Thereafter too, he remained absorbed
‘As rose the chatrik’s (pied-cuckoo) cry in the in God. Although he worked with hands,
morning’s ambrosial hours ....... P. 1285 yet his mind never got separated from
ìÅìÆÔÅ Á³ÇîÌå ò¶ñË ì¯ÇñÁÅ.........¨ Guru Nanak Sahib’s lotus feet even for a
When he spoke, ahead there wasn’t second because in him he had found the
desolate silence; Guru Sahib says – Perfect Satguru (True Holy Preceptor), who
…….. then it was heard in the Divine gave him Divine enlightenment. A long
Court.’ P. 1285 time passed in this manner. Then came the
.........å» çÇð Ã¹äÆ ê¹ÕÅðÍÍ day of ‘Ekadshi’ (Eleventh day of a lunar
His prayer was heard at the Divine fortnight. In Vaishnavism observing fast on
Portal, and – this day is a pious deed and it is a sin to
‘The Lord commanded the cloud to kindly partake of food.) During this period,
rain forth.’ P. 1285 several fasts are observed in India, and
î¶ØË é¯ ë¹ðîÅé° Ô¯ÁÅ òðÃÔ¹ ÇÕðêÅ èÅÇð¨ there are very strict injunctions about their
God commanded the cloud to rain observance. During the Ekadhsi fast, if
plentifully. Similarly, when like the cuckoo, somebody partakes of food, so much blame
the spiritual seeker’s cry or prayer is heard comes upon him that he has to fall into the
by the Lord, then He rains Name-nectar. hands ‘yamas’ (myrmidons, or agents of
‘In lovely trickles is falling the stream of Death) and suffer many torments. He is
amrit (Name-nectar).’ P. 102 stricken with sloth and poverty. So, in
ÇÞÇî ÇÞÇî òðÃË Á³ÇîÌå èÅðÅ¨ accordance with the advice of the ritualists,
In response to the seeker’s prayer, the the king announced on the day of ‘Daswin’
stream of nectar starts raining. (Tenth day in the lunar fortnight) –
‘I am a sacrifice unto them, who keep the ‘Tomorrow is Ekadshi. Nobody shall light
True Lord clasped to their heart. fire in his hearth. Everybody has to observe
Everyone blossoms, O Nanak, by reflecting
fast. After the meals taken on the ‘Daswin’,
over the Lord’s Name and the Guru’s word,’
P. 1285 people will take food on ’Duadshi’ (Twelth
ÔÀ° Çåé ÕË ìÇñÔÅðä¶ ÇÜéÆ ÃÚ¹ ðÇÖÁÅ À°Çð èÅÇð¨ day of the lunar fortnight), that is, after a
éÅéÕ éÅî¶ Ãí ÔðÆÁÅòñÆ ×¹ð ÕË ÃìÇç òÆÚÅÇð¨ gap of one day. And before breaking the

fast, everybody has to go to the temple, practices and traditions of the Hindu
offer worship to the Saligram (a small stone temples, and who were forcibly trying to
image or idol worshipped by Hindus) and convert the Hindus to Islam, and so it had
receive ‘charanamrit’ (wash of the idol’s feet), become very difficult to follow religious
and only then is the fast to be broken with customs and traditions. But in my kingdom,
it (charanamrit).” all the people are either Hindus or
Buddhists. Such a thing should not have
Bhai Mansukh too heard about the
happened here. Who is this man who has
worship of Saligram and Tulsi (Name of a
disobeyed my commands? Present him
plant considered sacred). Guru Nanak
before me; I want to question him.”
Sahib’s religious doctrine was different. He
believed in a living Saligram (God) and So Bhai Mansukh was presented before
observed a healthy fast. This fast was the king. Seeing his glowing and impressive
observed not for a day. Rather, he made his face Raja Shivnabh was struck with awe. He
Sikhs (disciples) observe this fast at all trembled within himself. He could not say
times – the fast of taking ‘alap ahaar’ (little anything in the face of Bhai Mansukh’s piety
food). So at that time, as per the daily and purity. He seated him and asked, “O
routine, he prepared ‘degh’ (sweet flour foreigner! what is your name?”
pudding) and distributed it among the Bhai Mansukh said, “This physical
devotees. There was a hue and cry in the frame is called Mansukh.”
city that fire smoke had risen here. When “Didn’t you know the announcement I
the sun rose, food was prepared and served had made day before yesterday? Even then
to the needy. Again there was commotion you lighted fire in the hearth yesterday, not
in the city. People came to him one by one once but thrice. You neither came to the
and asked, “O foreigner! what have you temple, nor worshipped Saligram (stone
done? It was the king’s command not to idol), nor obtained ‘charanamrit’ (wash of the
light the hearth, while you have lit the idol’s feet) and nor worshipped the ‘Tulsi’
hearth thrice. You have done a wrong deed. (sacred plant). You have grossly violated
You have broken the country’s custom.” But ‘maryada’ (religious practice and tradition).
Bhai Mansukh was very brave and Are you a Hindu or do you belong to some
courageous. He was very wise, other faith?”
understanding and enlightened. He had
Mansukh said, “I am a Hindu by faith,
perfect knowledge, and besides he had faith
but I have found a perfect True Guru. O
in the Guru. Bhai Mansukh said, “I have
king! there are two ways or paths, one of
done no wrong. I have acted according to
an ant, and the other of a roving mendicant
the teachings of my Guru.” Then a
or a bird. If there is a fruit on a tree, the
complaint was lodged in the king’s court.
ant goes very slowly and it is not known
The king exclaimed, “Is it so? Has such a
whether it will reach the fruit or not, for the
person come to this island? Because about
fruit is at a distance and height. But the
India we had heard that it had come to be
bird at once takes a flight, reaches the fruit
ruled by the Muslims who had broken the

and tastes it. ‘Kalyuga’ (the age of evil and darkness); the
reason I have already told you. Now only
In India ritualism occupies a place of
the method of Divine Name meditation is
primacy. In your kingdom too, the same
a successful method by which we can attain
practice is in vogue. You are absorbed in to the supreme state of salvation or
deeds. Fruit of deeds takes man to paradise liberation. So now, it is not the season of
or heaven, but for achieving the Supreme or sowing deeds and rituals. It is the time for
Exalted State the path is different. It is meditating on the Name Divine. So recite
Kalyuga (fourth age in Hindu mythology); the following with loving devotion:
visits to pilgrim centres, observance of fasts Refrain: Why water alkaline soil and
and giving of donations or charities are waste your life, O man?
incapable of bearing any fruit. After doing Better meditate on God’s
noble and virtuous deeds, instead of Name……….
surrendering to God, men become egoistic èÅðéÅ - Õ¼ñð ÇÃ¿Ü Õ¶ ÇÕÀ°º Üéî ×òÅÀ°ºçºË,
ðÅî éÅî Üê ñË ì¿ÇçÁÅ - B, B
and as a consequence of taking pride in
ðÅî éÅî ú, Üê ñË ì¿ÇçÁÅ - B, B
their deeds, they do not get the fruit which Õ¼ñð ÇÃ¿Ü Õ¶ ÇÕÀ°º Üéî.........B
they ought to. Their deeds go in vain.
Bhai Mansukh said,” O king! it is a
‘Whosoever, while going on pilgrimage, matter worth reflecting. Kindly listen to me
fasting and giving alms,
carefully. Then you will get the complete
Takes pride in his mind, Nanak these deeds
reply.”
of his go in vain like the bathing of an
elephant.’ P. 1428 ‘Brahmin! the Saligram stone do you worship
åÆðæ ìðå Áð¹ çÅé ÕÇð îé îË èðË ×¹îÅé°¨ as Lord,
éÅéÕ ÇéÔëñ ÜÅå ÇåÔ ÇÜÀ° Õ°Ú
¿ ð ÇÂÃéÅé°¨ And wearing rosary of Tulsi (myrobalam)
beads of good actions.’ P. 1171
If after observing fasts, visiting pilgrim
ÃÅñ×ÌÅî Çìê êÈÇÜ îéÅòÔ¹ Ã¹Ç´å° å°ñÃÆ îÅñÅ¨
centres and giving charities, somebody
thinks that he will attain to God, he is sadly It is all right that you worship
mistaken. God is not attained in this Saligram idol- considering a stone as a
manner. Guru Sahib has described them as symbol of God, but we regard ‘Saligram’ as
worthless deeds. No doubt they are good perfect. He abides in all, both within and
deeds, but they are worthwhile and fruitful without, knows everyone’s thoughts and is
only if they are combined with Divine Master of millions of universes. In place of
Name meditation. If the Divine Name is Tulsi rosary, we have fashioned the rosary
absent, then they are all zeroes, which have of God’s Name meditation.
no value unless the numeral ‘one’ of God’s Build thou the boat of the meditation of
Name is there. So all these deeds are like God’s Name and pray,
irrigating barren and saline land, and it is “O merciful Master! take Thou pity on me.”
God’s Name that ferries man across the Why water alkaline soil and waste your life?’
world ocean. Therefore, one should try to P. 1171
know and understand the true ‘Saligram’ ðÅî éÅî¹ ÜÇê ì¶óÅ ì»èÔ¹ çÇÂÁÅ ÕðÔ¹ çÇÂÁÅñÅ¨
(God). Guru Sahib’s command is that we ÕÅÔ¶ ÕñðÅ ÇÃ¿ÚÔ¹ Üéî¹ ×òÅòÔ
×òÅòÔ¹¨
¹
should not waste our human life. Good Why do you continue irrigating saline
deeds and rituals do not bear any fruit in and barren soil? Why are you wasting your

life? Seed sown in alkaline soil does not ‘ The more thou hoest, the more peace shall
sprout. The time now is for meditating on thou obtain.
the Name Divine and building the boat of The deeds done can no way be effaced.’
God’s Name recitation to cross this world P. 1171
ocean. Time once lost cannot be recalled. ÇÜÀ° ×¯âÔ¹ ÇåÀ° å°î Ã¹Ö êÅòÔ¹ ÇÕðå° é î¶ÇàÁÅ ÜÅÂÆ¨
This life will go waste without meditating The more digging and weeding you do
on God’s Name. A mud wall cannot stand – once, twice, thrice, four times - the more
the impact of heavy rain, flood, fire and shall be the moisture in it. By digging, the
water. It breaks down and the house caves more shall you cut the roots of evils, that
in. is, the five thieves, five vices, five egos-
‘This mind wall shall crumble – why plaster word, touch, beauty, relish, scent; kingdom,
it with mortar?’ P. 1171 wealth, caste, youth; lust, wrath, avarice,
ÕÅÚÆ ãÔÇ× ÇçòÅñ ÕÅÔ¶ ×Ú¹ ñÅòÔ¹¨ attachment, pride; calumny, slander,
O brother, this wall of mud shall surely jealousy and miserliness- the more shall
fall under heavy rain. Why are you you obtain joy and peace. Then what
plastering it with mortar? difference will it make? O king! your life
will be transformed. The common man,
‘Make God thy well, string to its Persian
whom nobody knows, will come to be
wheel the buckets of His Name and yoke the
mind as an ox thereto.’ P. 1171 respected and recognized. He whom none
Õð ÔÇðÔà îÅñ Çà¿â êð¯òÔ¹ ÇåÃ¹ íÆåÇð îé° Ü¯òÔ¹¨
allows to stand near him, will be honoured
by the people, because his life has become
Just as the Persian wheel works, sound.
similarly, effortlessly utter ‘Wahe’ while
‘O Merciful master! shouldst thou show
breathing in and ‘Guru’ while breathing out.
grace, heron into a swan turns.’ P.1171
Guru Sahib says that, in this manner, we
ì×¹ñ¶ å¶ ë¹Çé Ô¿Ãñ
¹ Å Ô¯òË Ü¶ å± ÕðÇÔ çÇÂÁÅñÅ¨
should fill the buckets of the Persian wheel
with God’s Name and absorb our mind in If God is kind and merciful, a heron is
Name meditation. transformed into a swan.
‘Make lust and wrath your spades, O king! by observing this fast we
With these dig the earth.’ P. 1171 worship ‘Saligram’ (Lord’s image) and seek
ÕÅî¹ ´¯è¹ ç¹ÇÂ ÕðÔ¹ ìÃ¯ñ¶ ×¯âÔ¹ èðåÆ íÅÂÆ¨ to propitiate Him. But if we do not obtain
Remove lust and wrath with the help a perfect True Guru, this life is worthless,
of hand-hoes. Their place shall be taken by because we have not been able to get the
celibacy, forgiveness, forbearance, Guru’s initiatory formula.
discernment, humility etc. The five evils, ‘The mortal, who is without the Guru’s
five thieves- pride, calumny, slander, instruction, accursed and contaminated is his
jealousy, hope and doubt, desire, atheism life.’ P.1356
etc,. are the weeds in the body, which ×¹ð î³åz ÔÆäÃ Ü¯ êÌÅäÆ ÇèÌ×å
¿ Üéî ízÃàäÔ¨
should be removed. Just as with a hand-hoe, He who has not received the ‘Guru-
the farmer removes weeds from the maize mantar’ (Guru’s teaching) from the Perfect
crop, or cotton crop, or some other Guru, his life is contemptible and foul.
vegetable plants, similarly, O brother, weed ‘Stupid is he and like to dog, hog, ass, crow
them out with a hand spade. and snake.’ P. 1357

Õ±ÕðÔ ÃÈÕðÔ ×ðèíÔ ÕÅÕÔ ÃðêéÔ å°Çñ snake.’(P.1357) He is no better than animals
ÖñÔ¨ and birds like dogs, cats, snakes, pigs,
Even if he is occupying the throne and asses, and crows. He mumbles in sleep
is the richest man, master of millions and while having dreams.
billions, Guru Sahib says – What will ‘In the three Qualities is the world
happen even if he is the master of wandering, asleep;
hundreds of crores? In sleep life’s night is passed.’ P. 920
‘Were some one to live the length of four ÇåÔÆ ×¹äÆ Ã¿ÃÅð¹ ízÇî Ã¹åÅ Ã¹ÇåÁÅ ðËÇä ÇòÔÅäÆ¨
yugas, It is not a few persons who are asleep,
And even ten times that; the whole world is sleeping. The whole
Were he known in all the nine continents and world is a plaything in the hands of the
commanded universal following;
‘Three Qualities – ‘rajo gun’ (passion,
Were he to have fame and praise from all
mankind- energy), ‘tamo gun (evil, or darker urges)
Without Divine grace all may turn their and ‘sato gun’ (goodness, virtue). Guru
faces away from him, Sahib rouses us from them-
And treat him as the most insignificant of ‘My mind! wake up! wake up! Why in this
worms. fast slumber art thou involved?
The very reprobates may point accusing The body born with thee, with thee shall not
fingers at him.’ P. 2 go.
Ü¶ Ü¹× ÚÅð¶ ÁÅðÜÅ Ô¯ð çÃÈäÆ Ô¯ÇÂ¨ Mother, father, progeny and brothers, for
éòÅ Ö³âÅ ÇòÇÚ ÜÅäÆÁË éÅÇñ ÚñË Ãí¹ Õ¯ÇÂ¨ whom, love thou dost bear-
Ú¿×Å éÅÀ° ðÖÅÇÂ ÕË ÜÃ¹ ÕÆðÇå ÜÇ× ñ¶ÇÂÍÍ As life leaves the body, to flames consign
Ü¶ ÇåÃ¹ éçÇð é ÁÅòÂÆ å òÅå é ê¹ÛË Õ¶¨ it.’
ÕÆàÅ Á³çÇð ÕÆà¹ ÕÇð ç¯ÃÆ ç¯Ã¹ èð¶¨ P. 726
Without Divine grace man gets only ÜÅÇ× ñ¶Ô¹ ð¶ îéÅ ÜÅÇ× ñ¶Ô¹ ÕÔÅ ×Åëñ Ã¯ÇÂÁÅÍÍ
that much importance in God’s abode as Ü¯ åé° À°êÇÜÁÅ Ã¿× ÔÆ Ã¯ íÆ Ã¿Ç× é Ô¯ÇÂÁÅ¨
does a vermin amongst worms. îÅå ÇêåÅ Ã¹å ì¿è Üé ÇÔå° ÜÅ ÇÃÀ° ÕÆéÅ¨
ÜÆÀ° Û¹Çàú Üì ç¶Ô å¶ âÅÇð Á×Çé îÇÔ çÆéÅ¨
Holy congregation! only yesterday in Guru Sahib wakes up man again and
the newspaper, it was mentioned that Birla again but he does not wake up. He has
of India was at No. 7 among the richest gone into such a sound sleep that he does
men of the world. They have counted not wake up. One is sleeping in ‘tamo
about 125 billionaires and multi-billionaires gun’(evil, darker urges); another is asleep in
in the world, of whom 52 are in America ‘rajo gun’ (passion, emotion) and still
alone. another is sleeping in ‘sato gun’ (virtue,
Guru Sahib says, “It does not matter, goodness). Guru Sahib says that the entire
whether a person is a billionaire, or a world is under the sway of the ‘Three
multi- billionaire, he is nothing in the Qualities’ of ‘Maya’ (Mammon). Only a
Divine Court, if he does not have the wealth very rare one reaches the ‘Turiya State’
of God’s Name. He is a pauper. So, Bhai (Fourth state transcending the three
Mansukh said, “ O king! so long as man qualities), where God is seen in the
does not obtain the perfect True Guru, and Immanent form, where none other than God
the Name Divine, he has no value-‘ He is is seen, where only God is seen pervading
stupid and is equal to a dog, hog, ass, crow and all. In the ‘Turiya State’, man has full

realization of his true ‘self’. A string lying ‘….. Sometimes he becomes noble and
in darkness appears to be a snake, but sometimes ignoble.’ P. 297
when light comes it no longer appears to .........Õì À°åî Õì éÆÚ¹¨
be so. Sometimes, he becomes very good and
Refrain : Involved in the Three Qualities noble, and sometimes he goes down and
is the world, low. Sometimes, he feels like doing God’s
Only the rare one attains, worship, and sometimes he does not feel
Turiya…… interested in God’s devotional worship. He
èÅðéÅ - åÆé ÇòÁÅêË Ü×å ÕÀ°, continues gathering the fruit of poison.
å°ðÆÁÅ êÅòË Õ¯ÇÂ - B, B. ‘In hell and heaven excessively he wanders -
å°ðÆÁÅ êÅòË Õ¯ÇÂ - D, B. Ever prey to death.’ P. 297
åÆé ÇòÁÅêË Ü×å ÕÀ°,,.......B
éðÕ Ã¹ð× ízîåÀ° Øä¯ ÃçÅ Ã¿ØÅðË îÆÚ¹¨
‘The world by the Three Qualities is gripped;
What is the result of the fruits he
Rare are those attaining the ‘Turiya’, the
fourth state of bliss. gathers? Sometimes, he is born, sometimes,
Thus, saith Nanak, is evil thinking discarded, he dies, sometimes, due to sins or ignoble
And the Supreme Lord in the self lodged.’ deeds, he goes into hell, and sometimes, he
P. 297 goes into heaven as a result of pious and
åÆÇé ÇìÁÅêÇÔ Ü×å ÕÀ° å°ðÆÁÅ êÅòË Õ¯ÇÂ¨ virtuous deeds.
éÅéÕ Ã¿å Çéðîñ íÂ¶ ÇÜé îÇé òÇÃÁÅ Ã¯ÇÂ¨ ‘To them in the world keep coming pleasure,
O king! all these religious rites and pain and doubt-
practices, fasts, vows etc. are ‘khat-karmas’ In wailing is their life passed.’ P. 297
(six-fold duties of Brahmins and other holy ÔðÖ Ã¯× ÃÔÃÅ Ã¿ÃÅð¹ ÔÀ° ÔÀ° Õðå ÇìÔÅÇÂ¨
men). They are all the play-things of the Sometimes, he comes into the grip of
‘Three Qualities’. Whether king or subject, joy, sometimes, sorrow and doubt. He takes
educated or uneducated, explicator or pride in what he has been doing- ‘I have
audience, only a very rare one who firmly done this, I have done that’. Ask anyone;
believes all the 24 hours that in this world his ‘ego’ or ‘I-ness’ does not end- ‘When I
– creation, there is none other than God said this, it happened like this, when I
who is existing, who remembers this truth explained things to him, he understood or
all the time, obtains God’s Name. The rest saw reason.’
are only trying that they may reach the state ‘He knows not Him who has created him…’
of self-knowledge. Only a very rare one P. 297
abides in the Turiya State (Fourth State of ÇÜÇé ÕÆÂ¶ ÇåÃÇÔ é ÜÅäéÆ..........¨
Perfect Bliss). The rest of the world remains He does not try at all to know God
involved in the ‘Three Qualities’ of Maya. who does everything—
‘Of the Third know the teaching: ‘He thinks of various other devices.
In involvement of Three Qualities the fruit
He remains merged in the triple maladies (of
obtained is of poison.’ P. 297
Adhi, Vyadhi, Upadhi i. e anxiety, physical
ÇåzåÆÁÅ åzË ×¹ä ÇìÖË ëñ..........¨ diseases, psychic troubles).
What is the fruit of remaining absorbed The fever no wise is cured.’ P.297
in the Three Qualities? Man gathers poison .............ÇÚåòÇÔ ÁÇéÕ À°êÅÇÂ¨
in them - ÁÅÇè ÇìÁÅÇè À°êÅÇè ðÃ ÕìÔ¹ é å±àË åÅê¨

Through rituals or practices, the three ÇÚå éÅñ Ã¹êé¶ ç¶ - B, B
fevers of Adhi, Vyadhi, Upadhi (anxiety, éÅñ Ã¹êé¶ ç¶ ÇÚå éÅñ Ã¹êé¶ ç¶ - B, B
physical disease, psychic trouble) are never ñÅ ÇñÁÅ îÈðÖÅ ÇÚå,..........B
removed. ‘Thoughtless man his heart on dream has
‘He realizes not the glory of the Supreme fixed.’ P. 707
Being, Master of all. Ã¹êé¶ Ã¶åÆ ÇÚå° îÈðÇÖ ñÅÇÂÁÅ¨
In worldly attachment and illusion is he He is having dreams in the Three
deeply sunk, Qualities (of Maya); he has become used to
And in terrible hell abides.’ P. 297 them. He does not know his ‘soul-self; he
êÅðìÌÔî êÈðé èéÆ éÔ ìÈÞË êðåÅê¨ has forgotten his true form as to who he is.
î¯Ô íðî ìÈâå Øä¯ îÔÅ éðÕ îÇÔ òÅÃ¨ Repeatedly he describes himself as a
He is drowned in worldly attachment, physical body, three and a half hands long;
and the five illusions, and so ‘abides in this body’s relations, he calls his kin or
terrible hell.’ He has got an abode in terrible relatives. The son’s relationship is with the
hells, and in pains and sufferings. body, and so is wife’s relationship with the
‘O Lord! in Thy grace save Nanak, who in body. Similarly, property too is connected
Thee has centered his hope.’ P. 297 with or owned by the body. No body has
ÕÇð ÇÕðêÅ êÌí ðÅÇÖ ñ¶Ô¹ éÅéÕ å¶ðÆ ÁÅÃ¨ any relation with the soul because the soul
is perfect and complete and possesses
Bhai Mansukh said.” O king! the world
everything. Nothing is beyond the soul; all
is lost in a dream – not one, two, three or
things are present in the soul. The soul
four persons, but the whole world is
exists by itself.
sleeping heedlessly and is attached to a
dream. He is lost in the sound sleep of the ‘The Supreme Soul is the Creator of the
world.
Three Qualities (of Maya), and in this deep
Without the Lord, I know no other.
sleep, God, who is ever present and lives The Lord Himself is the Creator and
with the mortal all the time, who has Himself has made this universe.’ P. 846
created everything, does not come into his ÁÅåî êÃÅðÅ ÕðäÔÅðÅ êÌí ÇìéÅ éÔÆ ÜÅäÆÁË¨
mind even for a second. If God comes into
But in dream, man continues harping
his mind for a second, then—
on ‘I’. Guru Sahib says- ‘Thoughtless man his
‘If man meditates on God for a moment, he heart on a dream has fixed.’ (P. 707)
will not fall into Death’s snare.’
Akal Ustat Such a fool is man, even the educated!
Â¶Õ ÇÚå ÇÜÔ ÇÂÕ ÇÇÛé°
Ûé° ÇèÁÅÇÂú ÕÅñ ëÅÃ Õ¶ ìÆÚ é Guru Sahib says that it is not a question of
ÁÅÇÂú¨ education or learning. Here the issue is –
who has gained self-knowledge or
Such is the glory and greatness of
realization and who has not? And he who
God’s Name that by contemplating Him,
has gained knowledge of self and known
man will never fall into death’s noose. The
the all- pervasive Lord God, he is educated
rest of the world is lost in dreams. Recite
in the real sense –
like this -
‘Saith Nanak: He alone is learned, a scholar
Refrain: O fool, thy mind hast thou at-
with vision,
tached to a dream…..
Who wears round his neck the necklace of
èÅðéÅ - ñÅ ÇñÁÅ îÈðÖÅ, the Name Divine.’ P. 938

éÅéÕ Ã¯ êÇóÁÅ Ã¯ ê³Çâå° ìÆéÅ ÇÜÃ¹ ðÅî been lying for three to four days. The
éÅî¹ ×Çñ ÔÅð¹¨ queens are weeping; they are in a pitiable
The rest who have not gained self- state. Kindly find some way to wake up
knowledge, howsoever learned or educated the king.” So, on the fourth day, the
they may be, howsoever rich and high in Minister went to the king and with great
status they may be, they are sleeping and
difficulty shook him out of sleep. At once,
mumbling; they are harassing one another
the king started weeping. The Minister
and are suffering themselves.
asked him. “O king! why are you
Once there was a king. He fought a weeping?” He said. “You have done a very
great war. For four to five days, he kept wrong thing. Had you forgotten my
fighting without a wink of sleep. He won
command that whosoever woke me up
the war. There were celebrations over his
would be beheaded?” The Minister said,
victory. He called his Minister and Council
and said, “Look! I am feeling sleepy and “Sir! first listen to my submission. It is that
nobody should disturb me. If any one your son (Prince) has been dead for four
wakes me up, I will sever his head.” He days. His dead body is lying. There is
went to his bedroom. Arrangements were weeping and wailing in the palace. Food
made that not even a bird or an animal is not being cooked. The hearths are lying
might disturb him in his sleep. In the first cold. Nobody is eating or drinking. The
place, kings find it difficult to get sleep. subjects are deeply disturbed and agitated.”
Similarly, rich persons too do not get sleep The king said, “ What an act you have
easily. Men in business and trade take committed!”
sleeping tablets to find sleep, otherwise
they cannot sleep. So this king went to He had started having a dream that
sleep. beautiful queens and fairies of heaven had
come to him. They had married him and
A day passed and then another day
passed. The prince suddenly fell ill and were sporting with him. He was blessed
passed away. At that time, everyone got with four sons, whom he loved very much-
worried as to what should be done. None some times, he fondled one, and sometimes
could approach the king and so how should another. He had got the kingdom of the
he be informed of the death of the prince? whole universe. He was wearing a crown
A day passed in consultations; another day and thousands of kings sat in his court
dawned. Again consultations were held. At saluting him. When he was thus sitting in
last, it was the fourth day of his sleep. His the court, the kings came and made their
ministers and attendants said, “The king offerings to him. It was at that moment that
has not got up from sleep so soundly is he the Minister woke him up. He said, “Mr.
slumbering.” At this, all said to the Prime Minister! what a wrong deed you have
Minister, “We shall make a request to the committed! What should I do except
king and seek his pardon for waking him weeping? You have finished my four sons
up.” All the subjects were saying in and the big kingdom by waking me up.”
unison, “ Look! what a calamity has This is called mistaken belief in the
befallen! The dead body of the prince has existence of something. He had become

used to believing in his dream, just as King Hindus) and adopts various other religious
Janak had. practices and puts on symbols, all as a
Bhai Mansukh said to the king, “Sir, in ritual. But he has not achieved any love for
this way, for millions and billions of years, God, who is ever present with him.
this ‘jeev’ (man, sentient being) involved in ‘The mortal thinks not of his Succourer, who
dream has been regarding himself as a is with him.’ P. 267
body, three and a half hands long. When Ã¿Ç× ÃÔÅÂÆ Ã¹ ÁÅòË é ÚÆÇå¨
he is in animal birth, he has no awareness He (God) who is ever present with man
and knowledge. When he takes human – sleeping and waking – whether he goes
birth, he thinks that he is the body. He is in a ship or in water or anywhere else, he
sometimes happy, sometimes unhappy in does not imbibe love for God or become
the course of the dream, he is having about devoted to Him. Such is the Guru’s edict—
his family and about his business; ‘He bears love to the one who is his enemy.’
sometimes he laughs and sometimes he P. 267
weeps in this dreamy state; with one he is Ü¯ ìËðÅÂÆ åÅ ÇÃÀ° êÌÆÇå¨
inimical, with another he is friendly. He He loves those who are his enemies
sows the seeds of his actions and reaps and considers them good and valuable,
their fruit.” Guru Sahib says to the ‘jeev,’ “ such as – lust, wrath, avarice, attachment,
You are foolish.” pride, speech, touch, beauty, taste, scent,
“Thoughtless man his heart on a dream has kingdom, wealth, caste, youth – and the five
fixed; thieves – jealousy, slander, backbiting,
On waking, he babbles, as joys and miserliness, falsehood, deceit, fraud. All
pleasures of kingship are forgotten. these he considers very good. Guru Sahib
In running after worldly concerns is his life
instructs him—
passed,
Unfulfilled his objectives remain. ‘Contemplate not evil of others.
What power has this poor creature, cast off Thus, brother, friend, shall not suffering
from mind by God Himself?” P. 707 touch you.’ P. 386
Ã¹êé¶ Ã¶åÆ ÇÚå° îÈðÇÖ ñÅÇÂÁÅ¨ êð ÕÅ ì¹ðÅ é ðÅÖÔ¹ ÚÆå¨
ÇìÃð¶ ðÅÜ ðÃ í¯× ÜÅ×å íÖñÅÇÂÁÅ¨ å°î ÕÀ° ç¹Ö¹ éÔÆ íÅÂÆ îÆåÍÍ
ÁÅðÜÅ ×ÂÆ ÇòÔÅÇÂ è¿èË èÅÇÂÁÅ¨ Do not harbour any enmity or ill - will
êÈðé íÂ¶ é ÕÅî î¯ÇÔÁÅ îÅÇÂÁÅ¨ against another. Then no suffering shall
ÇÕÁÅ ò¶ÚÅðÅ Ü¿å° ÜÅ ÁÅÇê í¹ñÅÇÂÁÅ¨ befall you. There are 1426,000,000,000 cells
So, in this way, Bhai Mansukh said to in man’s body. A single ignoble or
Raja Shivnabh, “O king! worship God. The malicious thought kills lakhs of cells, while
whole world is deeply absorbed in the a noble and virtuous thought revives
‘Three Qualities’ of Maya because evils millions of dead cells. Guru Sahib says that
have permeated man’s mind. Absorbed in when man becomes oblivious of God, he
Maya, he has gone astray. The world, becomes ill—
involved in empty meaningless rituals, ‘By forgetting the Supreme Lord, all the
observes fasts as a ceremony or practice. ailments cling to man.’ P.135
He thus worships as a matter of ceremony, êðî¶Ãð å¶ í¹ÇñÁ» ÇòÁÅêÇé Ãí¶ ð¯×¨
applies sacred mark on the forehead, puts When man forgets God, he starts
on ‘janeu’ (sacred thread worn by the

getting afflicted with all types of maladies. evils from man’s mind. I have seen your
‘Man, forgetful of the Lord in delights has people. They have been observing fasts all
involved himself. their lives, but there is no healthy change
in them. They tell lies, harbour jealousy,
Thereby is the body with maladies infected.’ indulge in slander and vent anger in the
P.1256 same manner as before. How they jeered at
ÖÃî¹ ÇòÃÅÇð ÕÆÂ¶ ðÃ í¯×¨ å» åÇé À°Çá Öñ¯Â¶ ð¯×¨ me! If their minds were pure, they would
So, in this way, getting separated from have spoken to me lovingly and politely.
God, the troubled and tormented mortal What offensive words they said to me! If
sometimes assumes one life and sometimes religious rituals and practices had
another, while going through the cycle of influenced their mind and conscience, they
birth and death. He goes round and round would have become sweet-tongued and
like the water buckets of a Persian wheel, seen God in me, but this did not happen.
and nowhere does he find rest and peace. ‘The mortal is engrossed in Maya and the
Since he does not get the perfect Guru, his five evil passions abide in his mind.’ P. 297
transmigration does not end. He is ever ê³Ú ÇìÕÅð îé îÇÔ ìÃ¶ ðÅÚ¶ îÅÇÂÁÅ Ã¿Ç×¨
forgetful of the Lord Creator. He feels This whole world is involved in ‘Maya’
satisfied by assuming only outward (illusion), ignorance and ego. There are
religious symbols. He thinks that he will
five evils- lust, wrath, avarice, attachment
be liberated through this ritual worship,
and pride-lodged in him; there are five
but as long as illusions and misconceptions
in man’s mind are not dispelled and he prides in him- of kingdom, wealth, beauty,
does not realize his self, he cannot succeed caste and youth; besides, in him also abide
in achieving his goal of liberation. Such is evil habits like- slander, backbiting,
the Guru’s edict; recite the following— jealousy, miserliness, hope, desire and
Refrain: Involved in Maya, enmity.” The king asked, “Aren’t these
In man’s mind abide the five dispelled through ritual worship?” Bhai
evils…….. Mansukh said, “O king! these are not
èÅðéÅ - ðÅÚ¶ îÅÇÂÁÅ Ã¿× ú, removed through ritual or ceremonial
îé ÇòÚ òÃç¶ ê¿Ü ÇòÕÅð - B, B worship. Unless and until man finds the
îé ÇòÚ òÃç¶ ê³Ü ÇòÕÅð - B, B. Perfect True Guru, he is not purged of these
ðÅÚ¶ îÅÇÂÁÅ Ã¿× ú,..........B
evils, even after many births.”
Bhai Mansukh said, “O king! you have
‘In holy company is man’s mind made pure
commanded – ‘By observing fast for a day, ………’ P. 297
break it on the next day, worship Saligram
ÃÅè Ã¿Ç× Ô¯ÇÂ ÇéðîñÅ.........¨
(God’s stone idol), and then the Tulsi plant.
Then break the fast after taking charan-amrit Man is purged of these evil passions,
(sacred water). But sir, inside man’s mind, if he finds a holy man like Sovereign Guru
there is much disturbance and confusion. If Nanak. Every person in a holy garb is not
these rituals and practices purify the mind a saint, dear devotee. It is a very big
or conscience from within, it is all right, but mistake to call every person a saint. Never
man is badly surrounded by worldly things call anyone a saint. To be a saint is a far
and evils. These rituals cannot remove the cry indeed. It is a big thing, if one becomes
just a ‘Sikh’ (disciple). It is difficult to

become even a Sikh. Either Guru Nanak measure as before’.
Sahib, or Guru Granth Sahib is the ‘saint’. ‘Not through studying, but through
It is a very difficult thing to be a saint. understanding, the Divine mystery is found.’
How can we vouchsafe for something that P.148
does not exist? It was only Guru Nanak êÇóÁË éÅÔÆ í¶ç¹ ì¹ÇÞÁË êÅòäÅ¨
Sahib who was himself everything, who was The Lord’s mystery has to be
a saint, or the Gursikhs who have become understood by reflecting within or through
indistinct from him, have merged in him, intuitive illumination. He, who reflects on
who remember God with every breath and each verse is saved just by understanding
morsel. He, who is attached to Maya and a few verses. He who does not reflect with
wanders at home and abroad to acquire understanding, is not saved, for ‘reading and
wealth, is a man of Maya; he is surely not reflecting are worldly pursuits.’ Guru Sahib
a ‘saint.’ If man happens to meet a true says that the world only does reading of the
saint, he is purified. scriptures –
‘…….. Saith Nanak: One in the ecstasy of ‘Man reads holy texts and studies the Vedas,
the Name wrapped.’ P. 297 he practises inner washing and breath
.........éÅéÕ êÌí ÕË ð¿Ç×¨ control.
What happens then? Love for God But he escapes not from the company of the
rises in the heart. It is only when the five evil
passions and is all the more tied to haughty
Perfect Guru is met that love for God is
disposition.
born in the heart. My dear, by these methods the Lord is met
‘Man sees not , he understands not the not, and I have performed many such rituals.
reality, nor does he deliberate even a little. I have dropped down weary at the Lord’s
The world is pierced through with relishes, door and pray for the grant of
temporal love and revelments and is discerning intellect.’ P. 641
engrossed in ignorance.’ P. 297 êÅá° êÇóú Áð¹ ì¶ç¹ ìÆÚÅÇðú ÇéòÇñ í¹Á× ³ î ÃÅè¶¨
éÔ ÜÅêË éÔ ìÈÞÆÁË éÔ ÕÛ° Õðå ìÆÚÅð¹¨ ê³Ú ÜéÅ ÇÃÀ° Ã¿×¹ é Û°àÇÕú ÁÇèÕ ÁÔ¿ìÇ¹ è ìÅè¶¨
Ã¹ÁÅç î¯Ô ðÃ ì¶Çèú ÁÇ×ÁÅÇé ðÇÚú Ã¿ÃÅð¹¨ ÇêÁÅð¶ ÇÂé ÇìÇè Çîñä° é ÜÅÂÆ îË ÕÆÂ¶ Õðî Áé¶ÕÅ¨
ÔÅÇð êÇðú Ã¹ÁÅîÆ ÕË ç¹ÁÅðË çÆÜË ì¹Çè Çìì¶ÕÅ¨
Man neither sees, nor understands, nor
reflects. He does not reflect over the O Sovereign Lord, grant me
teachings of Guru Granth Sahib at all. Only discriminating understanding. Guru Sahib
a very rare person- one out of a lakh - tries says- ‘What does man reflect upon? The
to enshrine every verse of Sri Guru Granth world is absorbed in relishes and pleasures.
Sahib in his heart. For the rest, it is just Man is thoroughly ignorant. When God is
practice, a daily routine to read Gurbani. If present everywhere and there is no place
you ask a person how many paths where God is not pervading, he says that
(readings) of Sukhmani Sahib he does daily, God does not exist. On the other hand,
he replies that he does two readings, but things, which are transient and momentary,
ask him, ‘Have you given up slandering and are not everlasting, about them he says
people? Don’t you read an octet on that they are in existence. Just reflect upon
‘slander’ daily? Have you given up it. Guru Sahib says -
jealousy, avarice, dishonesty, cheating and
‘Farid, where are thy parents today who
adulteration? They exist in you in the same

begot thee? such a person might be one in 50 lakhs.
From thee, they have departed. Guru Sahib says, “Such persons are there,
Even then thou art unconvinced of thy own no doubt, but they are indeed very rare.”
end.’ P. 1381
‘Rare are God’s devotees, not many-
ëðÆçÅ ÇÕæË åËâ¶ îÅÇêÁÅ ÇÜéÆ å± ÜÇäúÇÔ¨ The world is all deceit and falsehood.’
åË êÅÃÔ¹ úÇÂ ñÇç ×Â¶ å±¿ ÁÜË é êåÆä¯ÇÔ¨ P. 1411
If they were your true parents, why ÔËÇé Çòðñ¶ éÅÔÆ Øä¶ ëËñ ëÕó° Ã¿ÃÅð¹¨
would they have departed from the world?
‘Saith Nanak: One in a million alone bears
They were transient – for a short period,
God in heart.’ P. 1427
thereafter, they perished; no meeting with
Õ¯àé îË éÅéÕ Õ¯À± éÅðÅÇÂä° ÇÜÔ ÚÆÇåÍÍ
them again— neither a million years hence,
nor a billion, nor a trillion years later. Why God’s true devotee is to be found one
get deeply absorbed in what you are not in a million; the rest are involved in Maya.
going to meet or unite with? Guru Sahib Holy garb or dress is not going to save
says that man is engrossed in things, which you, holy congregation; you may put an
are false. any kind of dress or appearance. Try to
understand these things, which Guru Granth
‘Man does not meditate on the Creator and
has no Divine discrimination in his mind.’ Sahib teaches us. Don’t be dogmatic before
P. 297 Guru Granth Sahib. Don’t look at and
ðÚéÔÅð¹ éÔ ÇÃîÇðú îÇé é ìÆÚÅÇð Çìì¶Õ¨ bother about what other persons have
Man does not contemplate the Lord written. No man is perfect; only the Guru
Creator who never departs, who is eternal. is perfect, and none else. The rest are
He neither remembers Him, nor reflects liable to err—
upon Him, nor does he gain discriminative ‘All to error are subject—the Guru and the
understanding. Creator alone are infallible.’ P. 61
‘By virtue of God’s love, devotion and í¹ñä Á³çÇð Ãí¹ Õ¯ Áí¹« ×¹ðÈ ÕðåÅð¹¨
association, man is not in the least involved The Guru and the Creator are the only
in Maya.’ P. 297 ones who do not commit error. Their
íÅÀ¹ í×Çå í×òÅé Ã¿Ç× îÅÇÂÁÅ Çñêå é ð¿Ú¨ teaching is perfect. The Tenth Guru has
But neither does he imbibe love for made Guru Granth Sahib our ‘Guru’ (Holy
God, nor become devoted to Him, nor Preceptor). So dear devotees! if you are to
consider God present with him. cross the world – ocean, don’t go outside
‘Saith Nanak: Rare are such as to this fake what is recorded in the 1430 pages of the
world-show remain unattached.’ P. 297 Guru Granth Sahib; don’t act wilfully
éÅéÕ Çìðñ¶ êÅÂÆÁÇÔ Ü¯ é ðÚÇÔ êðê³Ú¨ contrary to its teachings; don’t put credence
in what is written by others. So Bhai
You will come across very rare persons-
Mansukh said, “This is what my Guru
one in a lakh, not in a lakh, but one in ten
says- ‘If you believe in and act according to
lakhs- who do not become engrossed in the
the Guru’s word you will be saved or
world. Guru Sahib says that such a person
liberated.’
will be found not even one in ten lakhs.
When Guru Sahib made this utterance, the Only very rare ones do not get
population too was not very large. Now it involved in false show and ostentation, and
will be even more than ten lakhs. Then steer clear of Maya-illusion. O king! these

are the ones who have found the Perfect different. These eyes of ours are of Maya
Guru. Both within and without, (Mammon), but even through them you can
everywhere pervades Thakur and Saligram have a glimpse of God, if the inner eye has
(God and deity) who are not confined to been opened.
one place, and so it is not essential that ‘O mine eyes, God has infused light in ye.
you should go only there and offer worship Without the Lord see ye not another,
to them. We worship God daily. therefore.
Understand it like this— Save the Lord, see ye not any other.
Refrain: Both within and without abides The merciful Master Lord alone is worthy of
God, beholding.
Recognize him, O my This entire world, which ye behold, is the
mind……… Lord’s manifestation.
èÅðéÅ - Á³çð ìÅÔð ÔðÆ çÅ òÅÃÅ, God’s image alone is seen in it.’ P. 922
Õð ñË êÛÅä ú îéÅ - B, B Â¶ é¶åÔz ¹ î¶ÇðÔ¯ ÔÇð å°î îÇÔ Ü¯Çå èðÆ
Õð ñË ÜÆ, êÛÅä ú îéÅ - D, B ÔÇð Çìé° Áòð¹ é ç¶ÖÔ¹ Õ¯ÂÆ¨
Á³çð ìÅÔð ÔðÆ çÅ òÅÃÅ,....... - B ÔÇð Çìé° Áòð¹ é ç¶ÖÔ¹ Õ¯ÂÆ éçðÆ ÔÇð ÇéÔÅÇñÁÅÍÍ
Bhai Mansukh said, “O king! our Guru Â¶Ô¹ ÇòÃ¹ Ã¿ÃÅð¹ å°î ç¶Öç¶ Â¶Ô¹ ÔÇð ÕÅ ðÈê¹ ÔË
ÔÇð ðÈê¹ éçðÆ ÁÅÇÂÁÅ¨
has told us that God is present everywhere,
both inside and outside. In whichever Guru Sahib says, “You may behold
direction we see, God alone is all- with these very eyes. You can see with
pervasive; only He pervades and none else. these eyes as well as the inner. When the
‘Whoever, day and night the Lord becomes visible to the inner eyes then-
Lord from his innermost mind contemplates, ‘In all Creation is the Sole
Blessed and approved is his human birth. Supreme pervasive,
Within and without, know the Who of all is the Creator.’ P. 954
Creator to be ever with thee.’ P. 298 Ãí îÇÔ Â¶Õ¹ òðåçÅ ÇÜÇé ÁÅê¶ ðÚé ðÚÅÂÆ¨
ÁÅá êÔð îÇé ÔÇð ÜêË Ãë« Üéî¹ êðòÅä°¨ ‘Hail, hail True King! Holy art Thou, holy
Á³åÇð ìÅÔÇð ÃçÅ Ã¿Ç× ÕðéËÔÅð¹ êÛÅä°¨ Thy name.’ P. 947
Realize this. But we do not realize this òÅÔ¹ òÅÔ¹ ÃÚ¶ êÅÇåÃÅÔ å± ÃÚÆ éÅÂÆ¨
truth, nor do we come to know about it. Then man does not suffer any delusion.
We see only these (Saligram and Thakur).” But God is seen only when the Perfect
Mardana said, “O Sovereign Guru! Guru is met, otherwise not.”
when I hear such an utterance, for once, my So, in this manner, Bhai Mansukh said,
mind is influenced and wherever I look, I “ O king! man does not recognize Lord
see the formless Lord God reflected every God, who is present in all. Those, who
where. These trees don’t appear to be realize Him pervading everywhere, are
merely trees, and behind them I see a successful. Of the remaining nine doors of
glimpse of the Divine Light that sustains the body, we daily observe fasts, we
them. O Sovereign! when I stop singing, observe the fast of ‘Naumi’ (Ninth day of
after a short while, once again trees start lunar fortnight)’, ‘Ashtami (Eighth day of
appearing as trees and animals as animals. lunar fortnight), ‘Teej’ (Third day of lunar
How is it that you see God in them all the fortnight), ‘Panchmi (Fifth day of lunar
time?” At this Guru Sahib said, “O fortnight).” He explained each and every
Mardana! those eyes within the self are

thing. Now when we observe the fast on own coffers. But –
‘Naumi’ we close the apertures of the nine ‘His fire is quenched not, nor is his desire
doors.” stilled.’ P. 298
The king asked. “Do you shut your Á×Çé é ÇéòðË ÇåzÃéÅ é ì¹ÞÅÂÆ¨
eyes?” But, with all this, will his thirst or
desire be satiated?
Bhai Mansukh replied, “No, we do not
shut our eyes, we change their direction. ‘Rare are such as have their fire of thirst for
the world assuaged.
‘The eyes see not the beauty of others’ Hoarding of millions upon millions, yet
wives.’ P. 274 turns not the mind away from it,
êð ÇåzÁ ðÈê¹ é ê¶ÖË é¶åz¨ Involved in seeking more and more.’
We forbid or restrain the sense organs. P. 213
We do not listen to anybody’s slander. We ÇåzÃéÅ Çìðñ¶ ÔÆ ÕÆ ì¹ÞÆ Ô¶¨
do not do any evil with our hands. We do Õ¯Çà Ü¯ð¶ ñÅÖ ´¯ð¶ îé° é Ô¯ð¶¨
êðË êðË ÔÆ ÕÀ° «ÞÆ Ô¶¨
not tell a lie. We do not take any step
towards doing any wrong and ignoble Man says that he has crossed thousands
deed. It is in this manner that we shut and wants lakhs; thousands don’t satisfy his
them that, appetite for wealth. When he acquires a
lakh, he will say that a lakh is nothing, he
‘Of the Ninth realize this wise:
wants ten lakhs. By committing sins, he
Impure become all nine apertures of the
body,
acquires even ten lakhs too.
By man not contemplating the Name Divine ‘Without evil-doings wealth comes not; and
and by actions contrary.’ P. 298 it goes not with the dead.’ P. 417
éÀ°îÆ éò¶ ÇÛçz ÁêòÆå¨ êÅêÅ ìÅÞÔ¹ Ô¯òË éÅÔÆ î¹ÇÂÁÅ ÃÅÇæ é ÜÅÂÆ¨
ÔÇð éÅî¹ é ÜêÇÔ Õðå ÇìêðÆÇå¨
ÜêÇÔ Without sins and wrong-doings, wealth
It is because these are pure places or is not amassed. But when man dies, it does
organs. But when the eyes see others’ not accompany him. What accompanies
womenfolk and the tongue slanders the him? Then he carries the load of sins and
holy, they become impure. evils he had committed for amassing
wealth.
‘They (ears) hear not Divine laudation even
for an instant.’ P. 298 ‘As naked to hell he marches, horrible is his
appearance.’ P. 471
Õðé é Ã¹éÔÆ ÔÇð ÜÃ¹ Çì¿çÍÍ
é§×Å ç¯ÜÇÕ ÚÅÇñÁÅ åÅ ÇçÃË ÖðÅ âðÅòäÅÍÍ
Instead of listening to God’s praises,
when the ears listen to trash, slander and He carries with him the load of sins.
backbiting, they become impure. Such persons say that if they commit sins
and evils, they give charities and donations
‘For the sake of his belly, man snatches
others’ wealth.’ P. 298
also. Brother! by giving ill-gotten wealth to
the holy men, you make them also thieves.
ÇÔðÇÔ êð çðì¹ À°çð ÕË åÅÂÆ¨
If you feed someone with iron grams by
He grabs others’ wealth, does thieving heating, it will scald his mouth. What is
and adulteration and cheats others of their acceptable to the holy is –
wealth through deception and falsehood.
‘He who eats the bread of his labour and
He does also these things for filling his gives away something in charity,

Saith Nanak, truly recognizes the way.’ intoxicants and indulging in sensual
P. 1245 pleasures, but he gains nothing. Guru
ØÅÇñ ÖÅÇÂ ÇÕÛ° ÔæÔ¹ ç¶ÇÔ¨ Sahib says- ‘Brother! no fruit does come
éÅéÕ ðÅÔ¹ êÛÅäÇÔ Ã¶ÇÂ¨ until you come into the devotional service
He, who earns by earnest labour, and of the perfect Guru.
gives something in charity, is accounted for ‘Such is the fruit of neglecting devotion to
in the Divine Court. the Lord;
‘His fire is quenched not, nor is his desire Saith Nanak, those forgetful of the Lord are
stilled.’ P. 298 in misfortune caught,
Á×Çé é ÇéòðË ÇåzÃéÅ é ì¹ÞÅÂÆ¨ In birth and death involved.’ P. 298
ÔÇð Ã¶òÅ Çìé° Â¶Ô ëñ ñÅ×¶¨
It is difficult to quench desire; very rare
éÅéÕ êÌí ÇìÃðå îÇð ÜîÇÔ ÁíÅ×¶ÍÍ
is the person in whom there is no desire.
Guru Sahib says that the cure for stilling O unfortunate one! when you die,
one’s desire is God’s Name. He in whom Death’s myrmidons will belabour you.
is struck the ‘Name-melody’, he who has Listen to the Guru’s advice: but man does
become absorbed in ecstasy of Name- not listen.
melody, in whom Name-nectar starts Refrain: Unfortunate are those who do
raining, whose every body-particle is in a not wake up even when called
…….
state of bloom, (he) does not talk about
èÅðéÅ - íÅ× ÇÜé·» ç¶ î
î³ç
³ ,¶
material things and physical pleasures,
ÇçåÆÁ» ì»×» åº̄ éÅ ÜÅ×ç¶ - B, B
because by doing so his absorption in
ì»×» åº̄ éÅ ÜÅ×ä,
God’s Name is disturbed or broken, and he ÇçåÆÁ» ì»×» åº̄ é ÜÅ×ç¶ - B, B
loses Name-relish. When Name- relish íÅ× ÇÜé·» ç¶ î³ç¶,..............B
goes, Guru Sahib says-
‘The saints shout, shriek and even give good
‘Without God my soul is scorched and burnt
advice, O Farid.
down. They whom the devil has spoiled, how can
I am convinced after consulting my Guru they turn their mind towards God?’
that there is no other place (except God).’ P. 1378
P. 14
ëðÆçÅ Õ±ÕÇ¶ çÁÅ Ú»×¶ÇçÁÅ îåÆ ç¶ÇçÁÅ Çéå¨
ÔÇð Çìé ÜÆÀ° ÜÇñ ìÇñ ÜÅÀ°¨ Ü¯ ÃËåÅÇé ò¿ßÅÇÂÁÅ Ã
Ã¶¶ ÇÕå ë¶ðÇÔ ÇÚå¨
îË ÁÅêäÅ ×¹ð¹ êÈÇÛ ç¶ÇÖÁ
ÖÁÅÅ Áòð¹ éÅÔÆ æÅÀ°ÍÍ
The four Vedas, 27 Smritis, six Shastras,
As soon as man forgets God’s Name, Upanishadas, holy Koran, Anzeel ( New
the heart lotus within him starts burning or
Testament), Zamboor (The Psalms of
fading. You may amass riches; ask the rich
David), Bible, Guru Granth Sahib, all the
if they have peace of mind, if they are
scriptures, and all the saints and sages of
happy and contented. No; none is happy.
They are suffering from frustration and the past ages, who attained to immortality,
disappointment. They go to doctors for the try to advise man and make him
treatment of their malady. They are racked understand, but man does not wake up.
by the same wrath, hurry and scurry. If So Bhai Mansukh said, “ O king!
‘Maya’ (wealth) can bestow peace, then man please continue reflecting over what I am
will be in a state of joy and bloom. Man telling you, and decide in your own mind,
tries to bring cheer in his life by taking

where you think that I am saying overeat or to your fill, you will fall ill. The
something wrong, you may discuss it with liver is a big plant set up within you by
me.” At this, the king said, “ Bhai God; no man can copy it. The liver or
Mansukh! your utterances are continuing to digestive system extracts every element
give peace to my mind, the kind of peace from the food and conveys it to the various
that I have not experienced till today. My parts of the body – eyes, ears, brain and
mind is getting aligned with my inner blood. What a big factory God has set up
being, a kind of relish is overpowering me. within man’s body! Take medical advice.
Please continue with your discourse. I am Don’t associate time and dates (of lunar
absorbing every word in my mind after month) with religion because you will be
careful understanding and assessment. misled. You will not be able to know
Every word uttered by you till now have I which is the path of religion and which is
lodged in my mind.” this one. Therefore, O king! until the mind
Bhai Mansukh said, “ O king! now I is agreeable, treading on the path of
shall tell you about the fast of Daswin religion is like making no progress in life-
(Tenth day of the lunar fortnight) according journey. It is like an oil-press ox going
to Gurmat (Sikh teachings). We observe this round and round with its eyes covered. It
Daswin fast to bridle and restrain our mind. is only when the mind is agreeable that
We don’t remain hungry because that is not spiritual achievement can be made, and the
the teaching of our Guru. mind will agree only when it comes under
control or restraint –
‘Those discarding food practise hypocrisy.
Such are neither like married women, nor ‘By M learn:
widows.’ P. 873 With the mind lies our concern; by subduing
Û¯âÇÔ Á³é° ÕðÇÔ êÅÖ³â¨ éÅ Ã¯ÔÅ×Çé éÅ úÇÔ ð¿â¨ the mind comes true success in obtaining
liberation.
Food is needed by the body. If
Kabir thus speaks to his self:
somebody tells you to change your food, None like the mind have we found to guide.’
that is medical advice, but describing P. 342
change of food or total abstinence from it îîÅ îé ÇÃÀ° ÕÅÜ¹ ÔË îé ÃÅè¶ ÇÃÇè Ô¯ÇÂ¨
as a fruitful religious practice is îé ÔÆ îé ÇÃÀ° ÕÔË Õ ìÆðÅ îé ÃÅ ÇîÇñÁÅ é Õ¯ÇÂ¨
ÕìÆðÅ
superstition. Act methodically; act
It is by subduing the mind that
according to medical system. Observe fast,
spiritual perfection can be achieved. This
when advised by the doctor. Act upon his
mind is wilful and obdurate; it has enslaved
advice, when he says; ‘Don’t eat bread; eat the ‘jeev’ (sentient being) and whom has it
fruit; don’t eat heavy food; take light food made friends? It has befriended ignoble and
like rice; your stomach is needlessly heavy. evil propensities like wrath, avarice,
Don’t eat to your fill; give some rest to your attachment, pride, slander, backbiting,
stomach— jealousy, miserliness, atheism; then it has
‘Take less food and less sleep….. become friends with she-demons like hope,
Tenth Guru desire and fear. The mind is not friendly
Áñê ÁÔÅð Ã¹ñê ÃÆ ÇéçzÅ......Í with or inclined towards noble things like
If you sleep too much, you will fall ill truth, satisfaction, forgiveness, mercy,
and your life will be shortened. If you gentleness, politeness, moderation in food

and sleep; from these he remains at a (Muslim prayer)? Do you see no difference
distance. Therefore, the mind must be kept between a temple and a mosque? Do they
under control.” At this the king said, “ Bhai appear the same to you? Well, then, let us
Mansukh! where you have told me so many say ‘Namaaz’ together.” Guru Sahib said, “
measures, please tell me this also as to how Allright Nawab Sahib! you say ‘Namaaz’ five
mind can be controlled; we cannot be a in times, but we continue saying ‘Namaaz’ all
state of poise and peace even for a second.” the time. Not even for a second are we free.
Bhai Mansukh said, “ O king! when my
Well, today we will say it with you.”
perfect True Guru went on his first travel,
when he came out of Bein river, he made My Satguru (Perfect True Guru) sat
his quintessential utterance- with them. The ‘Namaaz’ began. When the
‘We are neither Hindus, nor Muslims. ‘Namaaz’ ended, the Nawab asked, “ O
Our body and soul belong to Allah of Nanak! you had come to offer ‘Namaaz’ but
Muslims and Rama of Hindus.’ P. 1136 you did not say it.” Do you know what my
éÅ Ôî ÇÔ¿çÈ é î¹ÃñîÅé¨ ÁñÔ ðÅî Õ¶ Çê³â° êðÅéÍÍ Perfect True Guru said in reply? Listen
The Hindus took no notice of this carefully. He said, “ Nawab Sahib, I said
utterance because they were slaves. The the ‘Namaaz’ all right, but you did not.” The
Muslims took it ill because they were the Nawab said, “ How strange! Look, O
rulers, and asked my Perfect True Guru, “ people, I did say the ‘Namaaz’ but Nanak
What are you saying? You are speaking says that I didn’t. Well Qazi Sahib (Muslim
against the Islamic religious code or law?” cleric), did I not say the ‘Namaaz’?” The
Guru Nanak Sahib asserted, “ None is
Qazi said, “ I have said the ‘Namaaz’ and so
Hindu or Muslim, try to understand what
have you.” My Perfect True Guru said, “
Islam says; try to understand the meanings
of ‘Namaaz’ (Muslim prayer) what it says. Daulat Khan! Nawab Sahib! who was
Do you act according to it? You are buying horses in Kandhar? Who was
engaged in tyranny and coercion. You are making the selection of horses- so many of
killing innocent people; you are harassing this breed and so many of that, so many
them and perpetrating atrocities on them.” blue and so many white, so many sturdy
Guru Nanak Sahib equated the doings of ones to pull cannons and carry provisions
the king with those of butchers. He and so many for riding? You were busy
explained. “Religion has vanished. selecting the colours of the horses.” The
Ritualism has gained primacy and Nawab touched Guru Sahib’s feet, “O
prominence. Ignorant people, lacking the Nanak! man of God! you have got
ability to discriminate between right and realization. You know my within; there is
wrong, justice and injustice have become no difference between you and God.”
blind, and the leaders under the cover of
At this the Qazi said, “But I did say
ritualism are describing sin as religion.” My
the ‘Namaaz’. You could have said the
perfect True Guru explained everything to
prayer with me.”
the people. The followers of Islam said, “
O Nanak! then are both the same in your Guru Sahib observed, “Qazi Sahib! you
eyes? Don’t you see any difference between were busy restraining the filly of your
‘Pooja’ (Hindu worship) and ‘Namaaz’ newly-foaled mare from falling into the

well.” irreligion, virtue and vice; since lust is
So, O king! my True Guru has advised dominant, he is all the time busy in worldly
me also that unless one’s mind is absorbed tasks. If ‘tamo gun’ is in greater measure,
in devotional worship and Name then the mind wanders about in the
meditation, it is an exercise in futility, a maelstrom of lust, wrath, attachment,
fatigue, something done in sleep. So long as avarice and pride, and man leads a lazy,
the mind is not purified, it does not become agnostic, disturbed and quarrelsome life. He
absorbed in worship and meditation, the himself remains unhappy and makes others
‘Namaaz’ is of no avail.” also unhappy. This extremely low and
So the king said, “ It is all right. I fully ignoble state is also called a foolish or
agree with what you are saying. We practise fatuous state. Influenced by three modes of
religious rites and rituals, read scriptures, Maya, the mind does not remain uniformly
offer worship and observe fasts. We do all in any one state alone. For worship and
these things ceremonially or formally, meditation, a virtuous state of mind is
because at that time, our mind is flying needed. But man’s nature or temperament
elsewhere. It continues to think of those remains the same like the dog’s tail, which
very things, which it used to do before. continues to be twisted even if kept in a
Kindly tell me if there is any method by
tube for twelve years. So man’s basic
which the mind too can be controlled.” At
nature or disposition under these modes,
this, Bhai Mansukh said like this -
and the atoms, which have constituted it
Refrain: The mind comes under control, O
Nanak, cannot be changed. A thief does stealing,
If God shows perfect mercy…… even if he becomes a holy man. Sometime
èÅðéÅ - îé òÃ Á Åò¶ éÅéÕÅ,
ÁÅò¶ or the other the thought of thieving comes
Ü¶ êÈðé ÇÕðêÅ Ô¯ÇÂ - B, B into his mind. If an immoral person
Ü¶ êÈðé ÇÕðêÅ Ô¯ÇÂ - D, B becomes virtuous, even then sinful
îé òÃ ÁÅò¶ éÅéÕÅ,...B propensities rise in him sometime or the
He said, “ O king! man performs other. Habits die very hard. So the mind
religious rites and rituals, observes fasts, wandering in the ten directions remains the
attends holy congregations, and undertakes same, that is unchanged. Until he comes
pilgrimages. He also visits distant into the refuge of the perfect and capable
gurdwaras, pilgrim centres, gives charity Guru (Holy Preceptor) and cultivates the
and does all noble deeds, but he cannot get belief that the Guru himself is Waheguru
out of his inborn nature, because he acts (God) -
under the three modes of Maya. If ‘ sato gun’ ‘I have churned the body-ocean and have
(virtuous traits) is in greater measure in seen an enamouring thing come to view.
him, his mind is enlightened and he feels The Guru is God and God is the Guru, O
inspired to meditate on God’s Name and do Nanak.
righteous deeds. If ‘rajo-gun’ is Between the two, brother! no difference is.’
P. 442
preponderant, he is interested neither in
Ãî¹¿ç¹ Çòð¯Çñ ÃðÆð¹ Ôî ç¶ÇÖÁÅ ÇÂÕ òÃå° Áé±ê ÇçÖÅÂÆÍÍ
devotional worship and prayer, nor in ×¹ð ×¯Çò¿ç¹ ×¹̄Çò¿ç¹ ×¹ðÈ ÔË éÅéÕ í¶ç¹ é íÅÂÆ¨
discriminating between religion and

and until he imbibes and follows the etc. About the ‘Tenth door’ we are
Guru’s teachings or commands, he ignorant.
continues practising religious rites and ‘Of the Tenth listen to this teaching: By
rituals which is like following the beaten control of the Ten Doors and contemplation
track. He adopts a guru (holy preceptor), of the Name,
puts on symbols also, but his mentality or Is the mind kept in poise.’ P. 298
nature does not change. He remains the çÃîÆ çÃ ç¹ÁÅð ìÇÃ ÕÆé¶¨
same because he has not received the îÇé Ã¿åÖ
¯ ¹ éÅî ÜÇê ñÆé¶ÍÍ
perfect Guru’s grace, his mind has not been By meditating on God’s Name the
bridled, and he does not give up acting restlessness of our mind is changed into
wilfully. poise and contentment.
‘In all ten directions have I wandered. ‘With the ears hear the Lord’s laudations.’
Wherever I looked, the vision of the Lord I P. 299
saw.’ P. 298 ÕðéÆ Ã¹éÆÁË ÜÃ¹ ×¯êÅñ¨
çÃ ÇçÃ Ö¯Üå îË ÇëÇðú Üå ç¶ÖÀ° åå Ã¯ÇÂ¨ By hearing the praises of God with the
îé° ìÇÃ ÁÅòË éÅéÕÅ Ü¶ êÈðé ÇÕðêÅ Ô¯ÇÂ¨
ÇÕðêÅ ears, we keep them under control.
So Bhai Mansukh said, “ O king! Guru ‘By the eyes behold the holy, so gracious.’
Sahib makes us observe the ‘Daswin’ (Tenth P. 299
day of the lunar fortnight) fast too. He tells éËéÆ ê¶Öå ÃÅè çÇÂÁÅñ¨
us not to remain without food but to With the eyes, we have a glimpse of
contend with our mind. the Guru (Holy Preceptor), who is kind and
‘Of the tenth listen to this teaching: merciful. Our eyes get charmed by his
Control the ten doors. glimpse and experience a Divine joy or
[The nine physical organs and the ‘Tenth relish. Then we do not like looking in an
Door’, source of experience of the absolute]. insipid, lustful and inimical manner.
P. 298
‘By the tongue, chant endlessly, praise of the
çÃîÆ çÃ ç¹ÁÅð ìÇÃ ÕÆé¶¨ Lord.’ P. 299
All the ‘Ten Doors’ (The nine physical ðÃéÅ ×¹é ×ÅòË ì¶Áå
³ ¨
organs and the ‘Tenth’ Door’, source of
With the tongue, we do not indulge in
experience of the Absolute) have to be
slandering and backbiting. We sing God’s
controlled. It is difficult to control the nine,
praises. Our tongue is loaded with Divine
the ‘Tenth Door’ is secret or hidden. He,
relish and melody. We do not feel like
who controls the ‘Tenth Door, his ‘rehat’
speaking and uttering something impolite
(religious practice and discipline) ends with
and rude. So singing God’s praises, we
it and stands accomplished.
control our tongue.
‘Then alone is one known as true,
‘In the mind contemplate the Lord, all
when he abides at the pilgrimage centre of
his heart.’ P. 468 perfection.’ P. 299
ÃÚ¹ å» êð¹ ÜÅäÆÁË ÜÅ ÁÅåî åÆðÇæ Õð¶ ÇéòÅÃ¹¨ îé îÇÔ ÇÚåòË êÈðé í×ò¿å¨
He who has reached the ‘Tenth Door’ In the mind, we contemplate the
gets an abode in his original or first home. perfect lord God, who is ever present with
We try to control the nine (physical organs) us.
doors from within- eyes, ears, nose, tongue ‘With the hands and feet, perform thou the

saints’ service.’ P. 299 this is what lechery and sensuality are
ÔÃå Úðé Ã¿å àÔñ ÕîÅÂÆÁË¨ going to result in. Think carefully, are you
We serve the saints and the devotees prepared to suffer all these troubles and
with our hands and feet. We wave hand difficulties?
fans, serve water, lay carpets, clean utensils, ‘The Lord is aware of those that at night
and cook food. In this way, we render time set out with nooses to scale houses for
service to the holy. burglary.
Some concealed in hidden nooks, watch out
‘Saith Nanak: such discipline by Divine grace
for others’ women folk.
is acquired.’ P. 299
In inaccessible spots they make breaches,
éÅéÕ ÇÂÔ¹ Ã¿Üî¹ êÌí ÇÕðêÅ êÅÂÆÁË¨ And with delight consume liquor;
When we acquire this kind of Each reaps his action’s reward:
discipline, what happens? Then God Evil-doers in the end regret their doings.
showers His grace on us. When God is Azrail, the angel of Death crushes them like
gracious and merciful, the mind comes sesame in oil press.’ P. 315
under control. So, it is in this way that we ñË ëÅÔ¶ ðÅåÆ å°ðÇÔ êÌí¹ ÜÅäË êÌÅäÆ¨
observe the ‘Daswin” fast. åÕÇÔ éÅÇð êðÅÂÆÁÅ «ÇÕ Á³çÇð áÅäÆÍÍ
Ã¿éÆ ç¶Çé ÇòÖ³î æÅÇÂ ÇîáÅ îç¹ îÅäÆÍÍ
Then comes ‘Ekadshi’ (First day of the ÕðîÆ ÁÅê¯ ÁÅêäÆ ÁÅê¶ êÛ¹åÅäÆ¨
lunar fortnight), for which you have ÁÜðÅÂÆ« ëð¶ÃåÅ Çåñ êÆó¶ ØÅäÆÍÍ
summoned me into your presence. We In this manner, we reason with the
observe Ekadshi fast also, O king! but our mind. This is our attack or check, which we
manner of observing fast is different. You execute with the Guru’s Word or hymn.
do not take food on this particular day. But We do not let the mind get absorbed in
we observe fast every day. We eat food less carnal enjoyments. In all we see beings
than our appetite. If we have appetite for made up of the five elements. We do not
four loaves we eat three. Our fast consists call anyone bad; rather, we call ourselves
of eating, speaking and sleeping sparingly. bad.” King Shivnabh said, “ When you are
‘Eat sparingly and sleep sparingly and have so noble and virtuous why do you let
forgiveness and compassion and love within anyone call you bad?” Bhai Mansukh
thee.’ Tenth Guru, Shabad Hazare replied, “ We do not call anyone bad. Our
Áñê ÁÔÅð Ã¹ñê ÃÆ Çé§çÅz çïÅ ÇÛîÅ åÇé êÌÆÇå¨ Perfect True Guru has commanded us that
We observe the inner fast too of if anyone is to be called bad, we should
controlling the ‘Ten Doors’; we check the call ourselves.
mind repeatedly; the mind wanders, but we ‘Kabir, I am the worst of all; except me,
check it and align it with the Guru, and everyone else is good.’ P. 1364
then with the melody or singing of the ÕìÆð Ãí å¶ Ôî ì¹ð¶ Ôî åÇÜ íñ¯ Ãí¹ Õ¯ÇÂÍÍ
Guru’s word. In this manner, we check the I am the worst of all but for me, all
mind again and again. Thus we practise, others are noble and virtuous.
what you call ‘pratihaar’ (attack). We destroy ‘Whosoever realizes this, he alone is my
the carnal desires from within; we burn friend.’ P. 1364
them. When the mind goes towards ÇÜÇé ÁËÃÅ ÕÇð ìÈÇÞÁÅ îÆå° ÔîÅðÅ Ã¯ÇÂ¨
sensuality, we check it from straying, with ‘I am not good and no one is bad.’ P. 728
the help of Gurbani, saying- ‘ O my mind!

Ôî éÔÆ Ú¿×¶ ì¹ðÅ éÔÆ Õ¯ÇÂ¨ Control all your sense organs and then
So whom shall we slander when we with concentration of mind listen to the
have given up slandering? We shall Divine Name. God’s Name is both within
slander others only when, first, pride comes and without. When the holy congregation
into our mind that we are good. As long recites God’s Name, there is Name outside,
as man slanders others, he is in duality. whether it is God’s laudation, or ‘kirtan’
Therefore, we praise God and sing His (singing of Gurbani), or we read Gurbani,
laudations. Singing of God’s laudations- or we listen to Gurbani; all this is called the
‘In Kaliyuga singing of Divine laudation is Name Divine. But when we meditate with
the supreme act. concentrated mind, we are transported to
By the Guru’s guidance, with concentrated the state of Name absorption-
mind, the Name Divine you utter. ‘In the Lord’s love or absorption is the
Such a one, saving himself, saves his spiritual vision and through the spiritual
forebears, vision is the Lord comprehended. By the
And honourably goes to his Divine abode.’
Guru’s grace is this ineffable discourse
P. 1076
known.’ P. 879
ÕñÜ¹× îÇÔ ÕÆðåé° êðèÅéÅ¨
×¹ðî¹ÇÖ ÜêÆÁË ñÅÇÂ ÇèÁÅéÅ¨ è¹Çé îÇÔ ÇèÁÅé¹ ÇèÁÅé îÇÔ ÜÅÇéÁ
ÜÅÇéÁÅÅ ×¹ðî¹ÇÖ ÁÕæ ÕÔÅéÆ¨
ÁÅÇê åðË Ã×ñ¶ Õ°ñ åÅð¶ At that time, we listen to the Name
ÔÇð çð×Ô êÇå ÇÃÀ° ÜÅÇÂçÅ¨ within our self, and we experience as if all
This is our Ekadshi fast - around us, both within and without, it is
‘Of the Ekadshi (eleventh) the message is: God who is surging everywhere.
Behold the Divine Lord’s presence ever by ‘In your mind bear contentment,
you.’ P. 299 Towards all creation bear compassion.’
Â¶ÕÅçÃÆ ÇéÕÇà ê¶ÖÔ¹ ÔÇð ðÅî¹¨ P. 299
In all living beings we see God- îÇé Ã¿åÖ
¯ ¹ Ãðì ÜÆÁ çÇÂÁÅ¨
Refrain: Seeing God in all, We are contented in our mind and
This is the fast the Guru has pre- show kindness and mercy to all living
scribed. creatures.
èÅðéÅ - Ãíé» Á¿çð ú ðÅî ç¶ÖäÅ - B, B ‘By such action is Ekadshi’s fasting vow
ÇÂÔ¯ òðå ×¹ð» é¶ ç¼ÇÃÁÅ - B, B fulfilled.’ P. 299
Ãíé» Á¿çð ú ðÅî ç¶ÖäÅ,.......B ÇÂé ÇìÇè ìðå° Ã¿êðÈ é íÇÂÁÅ¨
The fast prescribed by the Guru is that We do not observe the meaningless
we should see God in all living creatures, fast of going without food, or remaining
but nobody does so. Guru Sahib has taught hungry. Before going on a fast, we do not
us that we ought to see God in all living eat in advance for the fasting day, even if
creatures. This is the fast that Guru Nanak it means remaining uncomfortable for the
Sahib has prescribed for the Sikhs. O king! night and taking some digestive powder.
we observe this fast on ‘Ekadshi’ that we O king! we do not observe such fasts. Our
should see God in everyone. fasting vow includes contentment in the
‘Subduing your sense organs, to the Name mind, compassion for all creatures, seeing
Divine listen’. P. 299 God pervading everywhere and controlling
ÇÂ¿çÆz ìÇÃ ÕÇð Ã¹äÔ¹ ÔÇð éÅî¹¨ all the nine organs, both motor and sense

organs. worship because we offer worship and
‘Let man keep his wandering mind in poise.’ prayers daily. Guru Nanak Sahib has
P. 299 instructed us to observe the Duadashi fasting
èÅòå îé° ðÅÖË ÇÂÕ áÅÇÂ¨ vow in the following manner:
We keep this wandering mind of ours Refrain: The Guruward (God-directed)
focused at the Lord’s lotus feet, and do not meditates on the Name gives
let it forget Him even for a second that He alms and does holy bathing…
is all pervasive. We live in the world like èÅðéÅ - ×¹ðî¹Ö éÅî çÅé ÇÂôéÅé - B, B
the fish in the sea that is conscious of the éÅî çÅé ÇÂôéÅé ×¹ðî¹Ö - B, B.
×¹ðî¹Ö éÅî çÅé ÇÂôéÅé - B
fact that it is in water.
O king! after breaking Duadashi’ fast,
‘The soul and body become pure by uttering
God’s Name.’ P. 299 you go to the temple: there you offer
îé° åé° Ã¹è¹ Üêå ÔÇð éÅÇÂ¨
worship to Saligram (God’s image) and
receive ‘charan-amrit’ (holy or sacred wash);
What is the fruit of this fast? When we you offer worship to Tulsi (a sacred plant),
meditate on or recite God’s Name, then both and then coming back home, you partake of
mind and body shall be made pure. food. In this is your fast performed, but,
‘Then shall be beheld the Supreme Being about our fast, Guru Sahib says—
pervading all creation.’ P. 299
‘Listen to teaching pertaining to the Twelfth:
Ãí îÇÔ êÈÇð ðÔ¶ êÅðìÌÔîÍÍ Practise thou charity, holy bathing and
God is fully pervading all. O king! devotion to the Name.’ P. 299
giving good and sound advice, Guru Sahib ç¹ÁÅçÃÆ çÅé° éÅî¹ ÇÂÃéÅé¹¨
says that we should recite God’s Name The Guru-prescribed fasting vow on
with the tongue, read Gurbani with each Duadashi consists of alms-giving, Divine
breath by combining it with the unstruck Name meditation and holy bathing or
holy Word, through reflection see God fully cleansing. What is the fruit thereof? In your
pervading both within and without and country, I have seen that people don’t get
destroy ego in order to realize that it is up early in the morning, the ambrosial hour.
God, becoming many from one, who is I have seen them bathing in the river on the
playing in this entire worldly show. sea after sunrise. But our Perfect True Guru
‘Sing God’s praises, this alone is the eternal says:
faith, O Nanak.’ P. 299
‘He who calls himself a Sikh of the great
éÅéÕ ÔÇð ÕÆðåé¹ ÕÇð Áàñ Â¶Ô¹ èðî¨ True Guru, should rise early and meditate on
We sing the praises of Lord God. This God’s Name.
is our everlasting and unshakable faith.” He should make efforts, early in the
morning,
So in this manner, when King Shivnabh Take bath and ablution in the tank of
listened to so many utterances, he asked, Nectar.
“Do you observe Duadshi’s (Twelfth lunar By repeating Lord God’s Name under Guru’s
day) fast also?” instruction,
All his sins, misdeeds and accusations are
Bhai Mansukh said, “ Yes, we observe wiped off.
Duadshi’s fast also, but we do not do it like Afterwards, at sunrise, he sings Gurbani and
this -eating to our fill now and then offer whilst sitting or standing, he meditates on
God’s Name.’ P. 305

×¹ð ÃÇå×¹ð ÕÅ Ü¯ ÇÃÖ¹ ÁÖÅÂ¶ Ã¹ íñÕ¶ À°Çá ÃÚ Ö³Çâ òÃË Çéð¿ÕÅð¹¨
ÔÇð éÅî¹ ÇèÁÅòËÍÍ - (he) finds an abode in God’s Realm
À°çî¹ Õð¶ íñÕ¶ êðíÅåÆ ÇÂÃéÅé° Õð¶ Á³ÇîÌå ÃÇð éÅòË¨ of Truth.
À°êç¶ÇÃ ×¹ðÈ ÔÇð ÔÇð Üê¹ ÜÅêË ÃÇí ÇÕñÇòÖ êÅê ç¯Ö ñÇÔ
ÜÅòË¨ ‘With thy mind, contemplate thou on the
ÇëÇð ÚóË ÇçòÃ¹ ×¹ðìÅäÆ ×ÅòË ìÔÇçÁÅ À°áÇçÁÅ ÔÇð éÅî¹ Guru and with thy tongue, utter the Guru’s
ÇèÁÅòË¨ Name.
With thy eyes behold the True Guru, and
What according to Guru Sahib is the with thy ears, listen to the Guru’s Name.
fruit, if a devotee gets up early in the Being with the True Guru, thou shalt find a
morning, three hours before sunrise? It is seat in the Lord’s Court.’ P. 517
equal to giving away a thousand cows, or Á³åÇð ×¹ð¹ ÁÅðÅèäÅ ÇÜÔòÅ ÜÇê ×¹ð éÅÀ°¨
1 ¼ maund of gold (a former measure of é¶åÆz ÃÇå×¹ð¹ ê¶ÖäÅ ÃÌòäÆ Ã¹éäÅ ×¹ð éÅÀ°¨
weight in India equal to 36kg approx.). ÃÇå×¹ð Ã¶åÆ ðÇåÁÅ çð×Ô êÅÂÆÁË áÅÀ°¨
There is a method prescribed for bathing. Man finds an abode in the Court
Former holy men used to tell what the Divine. Although we do all deeds
manner of bathing should be - selflessly, yet if anyone wishes to have the
‘After bathing, remember thou thy Lord; thus fruit of his deeds equal to that of giving
thy mind and body shall be freed of away 1 ¼ maunds of gold in charity, he
maladies.’ P. 611 should get up in the morning, with one
ÕÇð ÇÂÃéÅé¹ ÇÃîÇð êÌí¹ ÁêéÅ îé åé íÂ¶ Áð¯×Å¨ watch of night still remaining, and take
By bathing and meditating on the Lord, bath, while reciting the ‘mool mantra’
both your mind and body shall be disease- (invocatory chant of Jap Ji) with absolute
free because so much meritorious action concentration of mind without letting it
falls to your share. The Gurmukhs wander hither and thither. He, who takes
(Guruward persons) do noble deeds bath in this manner, fifty minutes later
selflessly without any hope for reward. If receives the merit of giving 1 ¼ maunds of
they do virtuous deeds with a desire, they silver in charity. He, who takes bath in this
come down in merit millionfold, and go to manner still 50 minutes later receives the
heavens. There are eleven-twelve heavens; merit of giving 1 ¼ maunds of copper as
one gets the fruit according to one’s deeds. alms. And he who bathes in this manner
50 minutes before sunrise receives the merit
‘Charity and alms that one gives allege to
of giving away 1 ¼ maunds of milk or
the Righteous Judge.’ P. 1414
foodgrains in charity.
ê¹é
¿ çÅé¹ Ü¯ ìÆÜç¶ Ãí èðîðÅÇÂ ÕË ÜÅÂÆ¨
‘By bathing in the nectar-pool of (Guru) Ram
When the fruit gets exhausted, even if Dass, all the sins previously committed are
it takes a hundred thousand years, one has washed off.’ P. 625
to come here again. One has to hang ðÅîçÅÃ Ãð¯òÇð éÅå¶¨ ÃÇí À°åð¶ êÅê ÕîÅå¶¨
upside down in the mother’s womb. But he,
Someone recites this ‘shabd’ (hymn)
who, by doing virtuous deeds without any
and someone the ‘mool mantra.’ The mind
desire for reward, attains Divine knowledge,
has to be concentrated on the Name; it is
and realizing his soul-self he becomes one
not to be allowed to wander about; this is
and united with God-
the condition. It is difficult to fulfil this
‘The Formless Supreme Being abides in the condition because mind does not remain
Realm of Eternity.’ P.8

steady; it wanders and runs again and ‘rajo-guni’ (passionate). ‘Tamoguni’ charity is
again. In this way, he, who takes bath after one that is extracted through coercion, such
sunrise, earns neither sin nor virtue; he just as –give five hundred rupees as donation
cleanses his body. About the holy otherwise I will invoke a curse upon you;
meritorious bathing Guru Sahib tells us - your business will come to a standstill.
‘After bathing, remember thou thy Lord; Extracting money through intimidation is
thus thy mind and body shall be freed of known as ‘tamoguni’ charity. Both the
maladies.’ P. 611 donor and the receiver of this charity are
ÕÇð ÇÂÃéÅé¹ ÇÃîÇð êÌí¹ ÁêéÅ îé åé íÂ¶ Áð¯×Å¨ guilty. No spiritual gain accrues from it
We do not seek fruit or merit, we take except inconvenience and trouble. ‘Rajoguni’
bath to make the body clean and fit to charity is getting a stone plaque fixed for
meditate on God. After bathing, we sit one’s name and fame, getting prayer
down to remember and contemplate God. offered, so that the people may come to
Then arises within us love and attraction for know that such and such person has given
God. All tiredness is gone. Our mind’s so much donation. Its merit is only this
inclination goes towards God just as iron much that you feel happy at the praise
gets attracted towards magnet. In this way, people have showered on you for donating
we become absorbed in the Name-melody; ten thousand rupees. ‘Satoguni’ charity is
our mind clings to God’s Name; then we do given in such a manner that the left hand
not wander outside; we go into a trance does not know what the right hand has
and enjoy the Supreme Bliss of deep given. Nobody should know what you have
concentration or meditation. given as charity or donation. It is
spontaneous charity, which we give out of
Second is charity or alms-giving. From our honest earnings.
our honest earnings, we donate a tenth of
it to the Guru. A farmer should donate one The second charity is that of good
rupee out of hundred; that becomes his utterances. God has gifted someone with
tithe because in farming the earning is not knowledge and wisdom. Through his
more than 10%. That too is the saving of utterances he will dispel the ignorance of
one’s labour. It is because prices of other people.
foodstuffs are fixed by the consumers, and The third charity is given with the
not by the producer. In the case of other mind. We wish from our heart-‘Nanak,
commodities, prices are fixed by the God’s Name is ever exalting; may all prosper by
shopkeepers and manufacturers. The user Thy grace, O Lord.’ We pray for universal
does not fix the price of the vehicle. The good and welfare. We do not wish ill to
price is fixed from above by the anyone. It is this thought which comes into
manufacturers that the vehicle is to be sold our mind-‘ O God! help him, he is
at such and such price. They are very wise; unhappy and miserable.’ We do good to
they have the control of prices in their others with our intellect also. God has
hands. Taking out one tenth from their gifted us with intellect and intelligence.
percentage of gain is their tithe. There are countless vocations; one is an
We practise ‘satoguni’ (virtuous) alms- engineer, another is a doctor, still another
giving, and not ‘tamo-guni’(dark or evil) and is a teacher, or something else. Serving

humanity with the intellect which God has the Supreme Self, the Master of all. We call
gifted us, is called giving away the gift of this state ‘life’. The Guru’s edict in this
wisdom and understanding. context is –
Above this is called spiritual charity or ‘He alone is truly alive in whose mind is
spiritual life, which is given away by saints lodged the Lord;
and holy men — Saith Nanak, none else is truly living.
Such a one, if alive, in ignominy lives;
‘Both above birth and death are
philanthropic persons, who come to do good Whatever he consumes is illegitimate.’
to others. P. 142
They give the gift of spiritual life, inspire Ã¯ ÜÆÇòÁÅ ÇÜÃ¹ îÇé òÇÃÁÅ Ã¯ÇÂ¨
men to Divine devotion and make men meet éÅéÕ Áòð¹ é ÜÆòË Õ¯ÇÂ¨
with God.’ P. 749 Ü¶ ÜÆòË êÇå ñæÆ ÜÅÇÂ¨
Üéî îðä ç¹ÔÔÈ îÇÔ éÅÔÆ Üé êðÀ°êÕÅðÆ ÁÅÂ¶¨ Ãí¹ ÔðÅî¹ Ü¶åÅ ÇÕÛ° ÖÅÇÂ¨
ÜÆÁ çÅé° ç¶ í×åÆ ñÅÇÂÇé ÔÇð ÇÃÀ° ñËÇé ÇîñÅÂ¶¨ So, capable holy men or saints bestow
If life force is moving in a body, he is self-knowledge by giving the gift of
said to be living. If the light of the soul is spiritual life. By giving spiritual
extinguished and there is pitch darkness knowledge to man going round and round
within man, he is dead. There are two (in the cycle of birth and death) and
types of dead-one whom every one knows enabling him to cross the world-ocean, they
to be dead. When life or life force ebbs bestow eternal life on him. The gift of
out of the body, it is called a corpse. The spiritual life is superior to all other gifts.
other type of dead man is he in whom the This gift can be given only by those holy
current of God’s Name does not flow. My men who, according to God’s commands,
True Guru calls that man dead who is come into the world with a mission to do
lacking the Name Divine. Spiritual life is good to the people. They unite man with
an exalted state which is attained by God.
meditating on God’s Name. The experience
So, this is the method of practising
of Divine relish causing tingling sensations
Divine Name meditation. About this
keeps man perennially happy, cools the
method, the True Guru tells us that first,
mind and affords enlightenment. O king!
we should believe that God is omnipresent
my great Guru describes the attainment of
and He watches us all. When you imbibe
this life as twice blessed. When Divine
this faith, then your mind will neither
light creates radiance and enlightenment
wander, nor fear anything. Sitting in front
within, then God, who ever abides with us
of an exalted soul, you continue looking
in the form of ‘light’, keeps us in the joy or
hither and thither, and then fear what the
ecstasy of spiritual life. He is the very
holy man will say or think. But when
basis of our life. He is the supreme
sitting in the august presence of God, the
manifestation of His own original self. O
Master of millions of universes, your mind
king! in such an exalted state, the entire
runs and wanders, aren’t you showing
creation emanating from one ‘Light’ is seen
disrespect to Him? Sitting in the Divine
exactly similar to the Supreme
Court, we are committing contempt of court,
Consciousness, and after the destruction of
and we are committing this contempt
ego, this small self appears to be manifestly
because we do not believe that God is

watching us - love and devotion, our mind’s thirst is
‘He sees, hears and is ever with me, but I, a quenched.
fool, deem Him to be distant.’ P. 612 ‘The gentle holy Word to all, brings peace
ê¶Öå Ã¹éå ÃçÅ ÔË Ã¿×¶ îË î
îÈÈðÖ ÜÅÇéÁÅ çÈðÆ ð¶¨ and contentment.’ P. 299
First, they convince us, ‘Brother! you Õ¯îñ ìÅäÆ Ãí ÕÀ° Ã
Ã¿å
¿ Ö
¯ ¨
Ë
have to do God’s worship and meditation. We speak politely and sweetly. Even if
In the first place, you should imbibe the someone comes to us in anger, he will be
belief that God is ever present with you and soothed and calmed -
it is through His Name that you can reach ‘The soul, subtle essence of the five elements,
Him. Name meditation is the ladder is cherished with God’s Name Nectar.
leading to God.’ Therefore, we meditate on From the Perfect Guru is this faith acquired.
God’s Name with great love and fondness. Nanak, by remembering the pervading Lord,
We meditate on the Name Divine ourselves the mortal enters not the womb again.’
and inspire others also to do so. P. 299
‘Nanak, servant of God, seeks dust of the ê³Ú íÈ ÁÅåîÅ ÔÇð éÅî ðÇÃ ê¯Ö¨ Ë
feet of such a Sikh (disciple) of the Guru ×¹ð êÈð¶ å¶ Â¶Ô¹ ÇéÔÚÀ° êÅÂÆÁË¨
As contemplating the holy Name, to it éÅéÕ ðÅî ðîå ÇëÇð Ü¯Çé é ÁÅÂÆÁË¨
inspires others.’ P. 306
So, the fast that you break after taking
Üé° éÅéÕ¹ è
èÈÇÈ ó î³×Ë ÇåÃ¹ ×¹ðÇÃÖ ÕÆ
‘charan-amrit’ (holy wash of the idol’s feet),
Ü¯ ÁÅÇê ÜêË Á
ÁòðÔòðÔ éÅî¹ ÜêÅòË¨
we do so by implanting in the mind that-
So, in this way - ‘The Guruward (God- directed) meditates on the
‘Listen to teaching pertaining to the Twelfth: Name, gives alms and does holy bathing.’ We
Practise thou charity, holy bathing and do God’s worship and meditation after
devotion to the Name. shedding ego. We drink the nectar of
Discarding egoism, to the Lord be devoted.’
Gurbani in the company of the holy. By
P. 299
singing God’s laudations, we satiate our
ç¹ÁÅçÃÆ çÅé° éÅî¹ ÇÂÃéÅé°¨
éÅî¹
heart and mind. The soul becomes
ÔÇð ÕÆ í×Çå Õð Ô¹ åÇÜ îÅé°¨
ÕðÔ¹
intoxicated with the relish of the Name
God’s worship and meditation has to Divine. By imbibing patience, we speak
be done after shedding egoism. We have gently and sweetly. So the fruit of
to become humble.
knowledge that God is all-pervasive, we
‘In holy company drink amrita (Name nectar) receive from the Guru (Holy Preceptor) and
of the Lord’s laudation.’ P. 299 its result is, O king! we are liberated from
ÔÇð Á³ÇîÌå êÅé ÕðÔ¹ ÃÅèÃ¿Ç×ÍÍ
ÕðÔ¹ the cycle of birth and death.”
It is in the company of the holy or
So, when this sermon was given to the
holy congregation that we drink the nectar
king, he said, “ Every word of yours is
of God’s Name—
getting implanted in my mind, but Bhai
‘By ecstatic laudations of the Lord shall your Mansukh – Can you kindly tell me where
mind find poise.’ P. 299 abides your ‘Thakur’ or ‘Saligram’ (God)?
îé ÇåzêåÅÃË ÕÆðåé êÌí ð¿Ç×¨ There must be an abode where he lives?”
When we sing Gurbani in the Lord’s Bhai Mansukh replied to this query in this

manner-“ O king! True Guru Nanak Dev Ji God’s power in all the four regions. There
says that this ‘Thakur (God) has neither is no place where He is not omnipotent. He
form, nor hue, nor feature, nor dress. He loves His creatures and is kind and merciful
is the Supreme Sentient Light, the only to them. The Guru’s edict is –
Sentient Holy word Power, which you may ‘The infinite Lord is both within and
call the ‘Name’ from whom all the creations without.
of various types have come into being, the The auspicious Master is present in every
primal or original Nature. The ‘Three heart.
qualities’ ‘rajo (passion), tamo (evil), sato He is in earth, sky and nether regions of all
(virtue) of nature have emanated from God, the worlds.
He is the Perfect cherisher.
but they are not eternal. Life has come into
In forests, grass-blades and mountains the
being in obedience to God’s ordinance or Supreme Lord pervades.
command. It has no real existence. It is an As is His will, so do His creatures act.
action. As a result of sentient God’s The Lord is in air, water and fire.
reflection falling spontaneously on nature, He is permeating the four quarters and the
the same consciousness assumes the form of ten directions.
‘jeev’ (sentient being) different from Him. There is no place without Him.
Due to the formation of this habit, this By the Guru’s grace, Nanak has obtained
God’s progeny is called ‘jeev’ (sentient being, peace.’ P. 293-94
soul). You may understand it like this that Ã¯ Á³åÇð Ã¯ ìÅÔÇð Áé§å¨ ØÇà ØÇà ÇìÁÅÇê ðÇÔÁÅ í×ò¿å¨
since a ‘jeev’ is reflected from God in the èðÇé îÅÇÔ ÁÅÕÅÃ êÇÂÁÅñ¨ Ãðì ñ¯Õ êÈðé êÌÇåêÅñÍÍ
Primal Nature, first of all light or ìÇé ÇåÇé êðìÇå ÔË êÅðìÌÔî¹¨ ÜËÃÆ ÁÅÇ×ÁÅ åËÃÅ Õðî¹ÍÍ
knowledge comes into him, and the natural êÀ°ä êÅäÆ ìËÃå ¿ ð îÅÇÔ¨ ÚÅÇð Õ°à
¿ çÔ ÇçÃ¶ ÃîÅÇÔ¨
mind becoming egoistic assumes diversity. ÇåÃ å¶ Çí¿é éÔÆ Õ¯ áÅ À°¨ ×¹ð êÌÃÅÇç éÅéÕ Ã¹Ö¹ êÅÀ°¨
áÅÀ°
One Unique Personage assumes different O king! where should I say that God
forms and shapes. It is under the influence does not exist? He is present everywhere.
of this Sentient Power that nature works ‘In all four corners and fourteen worlds,
under the ‘three modes’ and becoming Everywhere is the Supreme Being manifest.
egoistic gets bound to the fruit of actions Saith Nanak: Whoever beholds not any spot
and going through the cycle of birth and devoid of Him,
death undergoes joys and sorrows. Thirdly Fulfilled shall his objectives be.’ P. 299
is the ability to act according to the laws of ÚÅÇð Õ°à
¿ ÚÀ°çÔ íòé Ã×ñ Çì ÁÅêå ðÅî¨
ÇìÁÅêå
nature. The Divine Light permeates every éÅéÕ ÀÈé é ç¶ÖÆÁË êÈðé åÅ Õ
Õ¶¶ ÕÅî¨
particle of creation; there is neither any God is present in all men and in all
visible or invisible place where this places.
Sentient Power does not exist. This ‘Power’ ‘To the teaching of the Fourteenth now listen:
is present both within and without us, in In all four corners is the Lord’s presence;
every being, in earth and sky and the In all the worlds is His glory supremely
empty space within the two, in the forest manifest.’ P. 299
trees, grass and mountains. Wherever there ÚÀ°çÇÔ ÚÅÇð Õ°à
¿ êÌí ÁÅê¨ Ã×ñ íòé êÈðé êðåÅê¨
is movement, it is after obtaining power Beyond this, what more should Guru
from the Lord Creator, the maker of Sahib tell us? This is called the Guru’s
systematic nature. Air, water, and fire are word or ‘shabd’ (hymn). He who imbibes

and follows the Guru’s word, his ignorance obtained the Name. He who has obtained
is dispelled. To imbibe and act upon this God’s Name, his darkness of ignorance is
‘shabd’, we do God’s worship and dispelled. When ignorance is removed,
meditation and engage in all other pious then he starts seeing God in all living
activities like alms-giving, getting up early beings, and his adamantine doors are
in the morning and rendering service to the opened. Some are labouring under the
holy. It is only after the acquisition of illusion that, perhaps, within our mind there
means that we search within and with the are stony doors. Holy congregation! these
Guru’s grace, we come to abide at the Tenth are the doors of delusion or superstition.
Door, where joy and sorrow lose their Man is deluded; this delusion has to be
meaning, where there is neither Maya destroyed. It is destroyed with the Guru’s
(mammonic) slumber, nor materialistic grace. It is not achieved without the Guru.
hunger. He, whose delusion or misconception is
‘In all ten directions is the sole Lord destroyed by meeting the Perfect Guru,
pervasive. finds rest and peace in the Divine Court. He
On the earth, in the sky, behold thou the finds rest and peace both here and in the
Lord. world hereafter, but one without the Guru’s
On water and land, in forests, over guidance does not find rest and peace.
mountains and in the nether regions. That is why –
Every where abides the Lord compassionate.’
P. 299 ‘…one without the Guru (Holy preceptor) is
known as evil.’ P. 435
çÃ¶ ÇçÃÅ ðÇòÁÅ êÌí¹ Â¶Õ¨
¹
èðÇé ÁÕÅÃ Ãí îÇÔ êÌí ê¶Ö¹¨ ...........Çé×¹ð¶ ÕÅ ÔË éÅÀ° ì¹ðÅ¨
Üñ æñ ìé êðìå êÅåÅñ¨ Not adopting a Guru even after getting
êðî¶ÃðÉ åÔ ìÃÇÔ çÇÂÁÅñ¨ human birth is wrong. O king! have you
Everywhere abides the lord God. adopted a guru (holy preceptor)?” The king
‘In subtle and gross matter, everywhere is said, “Respected Mansukh, I am hearing
the Lord pervasive. this for the first time. We just observe fasts.
Saith Nanak: By guidance of the Guru, The method followed by us is nothing in
Behold in all existence, vision of the Lord.’ comparison with what you have explained
P. 299 to me. Really they are meaningless and
ÃÈÖî ÁÃæÈñ Ã×ñ í×òÅé¨ éÅéÕ ×¹ðî¹ÇÖ ìÌÔî¹ êÛÅé¨ worthless rituals. As is the practice here,
You cannot find any place, where God we offer worship to the gods. It is said that
is non-existent; He is omnipresent. This by worshipping the gods, we will get
realization comes not without the Perfect wealth and prosperity. Beyond this, we
Guru. He who experiences this attains the have never thought of spirituality, or rest
Name Divine. He who has gained this and peace.”
experience or realization has become Bhai Mansukh said, “ O king! rest and
steadfast in his belief or faith – peace is obtained in the Divine Court only
‘Who has ever attained to the Lord Creator when the Perfect Guru has been met. The
without perfect love and devotion?’ Perfect Guru has the gift of the Name with
Tavprasad Swaiyyas,Tenth Guru him. When man experiences the Name
êÈðé êÌî
¶ êÌíÅÀ° ÇìéÅ êÇå ÇÃÀ° ÇÕé ÃÌÆ êçîÅêÇå êÅÂ¶Í within, he gains abode in the Realm of
You may take it that such a one has Eternity or Truth-both here and at the

Divine Portal too - Who by slander and praise is not affected,
‘One that the Lord’s Command in the mind Nor by avarice, attachment and pride.
cherishes, Who to joy and sorrow remains unattached,
Is truly to be called ‘Jivan-mukta’ [one Nor by honour and dishonour swayed.
liberated while living]. Who renounces lure of the world and
To such a one are joy and sorrow alike; covetousness,
Even in joy, never feels he sorrow. And frees himself from all desire;
Gold and a clod of earth to him are alike, Abjures lust and wrath-
As also ‘amrita’ (nectar) and foul-tasting In the mind of such a one dwells the
poison. Supreme Being.’ P. 633-34
To him are honour and dishonour alike; Ü¯ éð¹ ç¹Ö îÇÔ ç¹Ö¹ éÔÆ îÅéË¨
Alike also pauper and prince. Ã¹Ö Ãé¶Ô¹ Áð¹ íË éÔÆ ÜÅ ÕË Õ¿Úé îÅàÆ îÅéË¨
One that such a way practises, éÔ Çé§ÇçÁÅ éÔ À°ÃåÇå ÜÅ ÕË ñ¯í¹ î¯Ô¹ ÁÇíîÅéÅ¨
Saith Nanak, a ‘Jivan-mukta’ may be called.’ ÔðÖ Ã¯× å¶ ðÔË ÇéÁÅðÀ° éÅÇÔ îÅé¹ ÁêîÅéÅ¨
P. 275 ÁÅÃÅ îéÃÅ Ã×ñ ÇåÁÅ×Ë Ü× å¶ ðÔË ÇéðÅÃÅ¨
êzí ÕÆ ÁÅÇ×ÁÅ ÁÅåî ÇÔåÅòË¨ ÕÅî¹ ´¯è¹ ÇÜÔ êðÃË éÅÇÔé ÇåÔ ØÇà ìÌÔî¹ ÇéòÅÃÅ¨
ÜÆòé î¹ÕÇå Ã¯À± ÕÔÅòË¨ Lord God abides in the mind of one
åËÃÅ ÔðÖ¹ åËÃÅ À°Ã¹ Ã¯×¹¨
ÃçÅ Áé§ç¹ åÔ éÔÆ Çìú×¹¨
whose actions in the outside world are such.
åËÃÅ Ã¹òðé° åËÃÆ À°Ã¹ îÅàÆÍÍ Nothing is achieved by putting on the
åËÃÅ Á³ÇîÌå° åËÃÆ ÇìÖ¹ ÖÅàÆ¨ distinctive dress of a religious sect or
åËÃÅ îÅé° åËÃÅ ÁÇíîÅé°¨ order. Nothing is gained by calling oneself
åËÃÅ ð¿Õ° åËÃÅ ðÅÜÅé°¨ a ‘sant’ (saint or holy man). It is cheating
Ü¯ òðåÅÂ¶ ÃÅÂÆ Ü¹×Çå¨ yourself as well as others. Neither project
éÅéÕ úÔ¹ ê¹ðÖ¹ ÕÔÆÁË ÜÆòé î¹ÕÇå¨ yourself as a ‘saint’ nor call anyone a ‘saint’.
So man does not become ‘jivan-mukta’ Only a very rare one is a saint. It is very
(liberated while living) by meaningless difficult to become a ‘saint’. Burden falls
prattle. It is only after obtaining the exalted on the one, who projects himself as a ‘saint’
state that perfect wisdom or understanding and they who address him as a ‘saint’ also
is achieved. The living style, conduct, do so wrongly, because the stage of a
behaviour and deeds of a ‘jivan-mukta’ ‘saint’ is not easily accessible –
person are such that perversions of the ‘Such as for duration of a breath or while
mind do not touch him, sense of equality taking a morsel,
and tranquility enter his life, and he remains Put not away from mind the spell of the
calm and undisturbed in the face of honour Name Divine,
and dishonour, praise and blame, loss and Saith Nanak, are blessed:
gain, joy and sorrow. He remains unaffected These the true devotees may be called.’
P. 319
by joy and sorrow, pain and pleasure. His
sensual desires are destroyed. Lust, wrath, ÇÜéÅ ÃÅÇÃ Ç×ðÅÇÃ é ÇòÃðË ÔÇð éÅî» îÇé î³å¨
°
è¿é° ÇÃ Ã¶ÂÆ éÅéÕÅ êÈðé° Ã¯ÂÆ Ã¿å¨
°
avarice, attachment and pride along with
their source ‘mind’ disappear. Refrain: ‘In the Court Divine is obtained
‘The man, who, in pain, feels not pain, who
rest and peace from the Guru per-
is affected not by pleasure,
fectly-endowed …
love and fear and deems gold and dust alike. èÅðéÅ - çð×ÅÔ ÇòÚ ÇìÃðÅî,
Pause. ÇîñçË êÈÇðÁ» ×¹ð» åº̄ - B

ÇîñçË êÈÇðÁ» ×¹ð» å¯º - B, B. “Who is on guard duty? Every time, the
çð×ÅÔ ÇòÚ ÇìÃðÅî, ÇîñçË,.........B reply came- “ I am, sir, Dalla.” Guru Sahib
‘Perform Lord’s service and contemplate His said, “ O Dalla! today you have won our
Name.’ P. 300 pleasure through your service. If you wish
ÔÇð ÕÆ àÔñ ÕîÅòäÆ ÜêÆÁË êÌí ÕÅ éÅî¹ÍÍ to ask for any worldly boon, we shall get
What is Lord’s service? Guru Sahib it bestowed on you by Gur Nanak Sahib.
says – ‘It consists of meditating on the Dalla said, “Sir! worldly things I have in
Name Divine: ‘Contemplation of God’s Name abundance; kindly give me ‘peerhi’ (low-
constitutes rendering service to Him.’ stringed stool) space in the Divine Court.”
Saith Nanak: From the Guru perfectly Guru Sahib replied, “ O Dalla ! this boon
endowed is obtained joy and peace.’ P. 300 we cannot confer on you. You may ask the
×¹ð êÈð¶ å¶ êÅÇÂÁÅ éÅéÕ Ã¹Ö ÇìÃÌÅî¹¨ sewadar (attendant).” He went to the
Where from is joy and peace obtained? ‘sewadar’ (attendant) and said, “ I had made
It is obtained from the Perfect Guru. Then this request to Guru Sahib, and he has
we shall obtain perfect joy and peace or given this reply to me.”
rest.
The ‘sewadar’ (attendant) said, “O Dalla!
After leaving Anandpur Sahib and
you have as yet not adopted Guru Sahib as
subsequent martyrdom of the four
your Guru (Holy Preceptor).”
Sahibzadas (sons),the Tenth Guru Sahib
reached Talwandi via Mukatsar. At that ‘Then am I am rendering service in
time, it was called ‘Sabo ki Talwandi’. There vain?’
was a sardar (chief) named Dalla at
‘Well, brother, you are no doubt
Talwandi. He owned thousands of acres of
rendering service but you have not so far
land and kept an army of 300 soldiers. He
rendered great service to Guru Sahib, but received the boon of ‘Name’ from him.’
sometimes, feeling proud, he would say, ‘ ‘Name – I know-Waheguru,
O Sovereign! you should have called me at Waheguru.’
the time of fighting. Look! my soldiers are
‘O Dalla! Name meditated on one’s
six feet six inches tall. Their chests are 45
own (without the Guru’s instructions) does
inches broad; biceps are as thick as the
not bear fruit.’
thighs of an ordinary man. Each one of
‘All repeat God’s Name:
them is stronger than ten soldiers. If they
Mere utterance brings not attainment of
give a sword-blow, it will cut through the God.
armour and saddle along with the horse Should God by the Guru’s favour or grace in
and then pierce the earth.” Such vain boasts the mind be lodged,
did Guru Sahib hear daily. At last, Guru One may have the reward.’ P. 491
Sahib humbled his pride when his soldiers ðÅî ðÅî Ãí¹ Õ¯ ÕÔË ÕÇÔÁË ðÅî¹ é Ô¯ÇÂ¨
were tested with a rifle. None of his ×¹ð êðÃÅçÆ ðÅî¹ îÇé òÃË åÅ ë« êÅòË Õ¯ÇÂÍÍ
soldiers agreed to become its target. The seeds of banyan, pipal and fig
trees are very hard. They become soft in the
He used to render a lot of service. stomach of birds at a very high
Once, at night, Guru Sahib asked thrice- temperature. When they fall on the earth

through their droppings, they fructify. King Shivnabh said, “Kindly tell me if
Similarly, only when is the Name obtained there is any such Guru.” Bhai Mansukh
from the Guru that it fructifies, otherwise, said, “ What should I say?” While giving
men are uttering God’s Name this reply, tears of love and of separation
purposelessly (without understanding its from the beloved one started flowing from
real import). Mere mechanical utterance of his eyes. Overcome with the feelings of
God’s Name does not bear fruit; man does separation, he said-
not attain to the Name. When you receive Refrain: He who himself is emancipated
the Name from Guru Sahib, then you may and emancipates me as well,
ask for not just stool-space in the Divine To such a Guru am I a sacri-
Court, but even huge tracts; you will fice…
become a sharer of the Divine Court. Listen èÅðéÅ - ÁÅê î¹Õå î¯Ô¶ åÅð¶ ÜÆ,
to what Gurbani says – ÁËÃ¶ ×¹ð» åº̄ ìÇñ ìÇñ ÜÅÂÆÁË - B, B
‘Being imbued with the True Guru, thou shalt ÁËÃ¶ ×¹ð» åº̄ ìÇñ ìÇñ ÜÅÂÆÁË - B, B.
find a seat in the Lord’s Court.’ P. 517 ÁÅê î¹Õå î¯Ô¶ åÅð¶ ÜÆ,........B
ÃÇå×¹ð Ã¶åÆ ðÇåÁÅ çð×Ô êÅÂÆÁË áÅÀ°¨
‘He who makes obeisance unto the Primal
Such a one has no shortage of space in Being, the Lord of men, am I a sacrifice, a
the Divine Court. sacrifice unto such a Guru, who himself is
So, in this manner, Bhai Mansukh said, emancipated and emancipates me as well.’
“O king! all these things that I have told P. 1301
you, the spiritual blessings or gifts won’t fall éÅðÅÇÂé éðêÇå éîÃÕÅðË¨
to your share until you meet and adopt the ÁËÃ¶ ×¹ð ÕÀ° ìÇñ ìÇñ ÜÅÂÆÁË ÁÅÇê î¹Õå° î¯ÇÔ åÅðË¨
perfect and capable Guru; you may perform Õòé Õòé Õòé ×¹é ÕÔÆÁË Á³å° éÔÆ ÇÕÛ° êÅðËÍÍ
as many worthless rituals as you like, they O king! which ones of the merits of
won’t be of any avail. Through ritual that True Guru may I express? My tongue
worship worldly gifts and wealth may be cannot describe them.
obtained, but not a place in the Divine ‘Millions upon millions are the Lord’s
Court; one does not attain liberation from virtues, but rare indeed is any such person,
the bonds of birth and death. Only God’s who reflects upon them.’ P. 1302
Name can cut the shackles of birth and ñÅÖ ñÅÖ ñÅÖ ÕÂÆ Õ
Õ¯¯ðË Õ¯ ÔË ÁËÃ¯ ìÆÚÅðËÍÍ
death. Every man has the feeling of ‘I-ness’ Multiply by millions and billions and
in him, which Guru Sahib calls ‘haumein’ again by millions; even if there are so many
(ego). This ‘haumein’ (ego) is the enemy of people, the most superior among them can
the Name and spreads darkness and be the Guru. None can be his equal.
ignorance. When with the Guru’s grace the
‘Thou of deepest dazzling hue,
light of the Name illuminates the mind or
At Thy thought is my understanding struck
inner self, the darkness caused by ‘ego’ is
with marvels.’ P. 1302
dispelled. Then the enlightened ‘jeev
ÇìÃî ÇìÃî ÇìÃî ÔÆ íÂÆ ÔË ñÅñ ×¹ñÅñ ð¿×ÅðË¨
atma’(sentient being, or soul) realizes his real
self. In this manner, through self- Imbued with love and devotion for the
realization, one is rid of the cycle of birth Guru, one becomes deep red and is
and death.” wonder-struck.
‘Saith Nanak: The saints enjoy God’s elixir

(Name-nectar), as doth the dumb his sweets, The True Guru confers merits on the
who smiles tasting them.’ P. 1302 sinners and their demerits he effaces.”
ÕÔ¹ éÅéÕ Ã¿åé ðÃ¹ ÁÅÂÆ ÔË ÇÜÀ° ÚÅÇÖ ×È×
¿ Å î¹ÃÕÅðË¨ Such was the discourse being delivered
O king! True Guru Nanak Sahib has by Bhai Mansukh.
come into the world for the liberation of
Further discussion shall be taken up in
humanity.
the next chapter.
‘The Lord Himself, manifesting His might, in
the world appeared as Guru Nanak.’
P. 1395
ÁÅÇê éðÅÇÂä° ÕñÅ èÅÇð Ü× îÇÔ êðòÇðïÀ°¨
In India, in remote places, wherever
there is human habitation, there are some
devotees, Guru Sahib goes there and tells
them the true path of life, and such a True
Guru —
‘I have churned the body – ocean and I have
seen an enamouring thing come to view.
The Guru is God and God is the Guru,
O Nanak. There is no difference between the
two, my brother.’ P. 442
Ãî¹¿ç¹ Çòð¯Çñ ÃðÆð¹ Ôî ç¶ÇÖÁÅ ÇÂÕ òÃå° Áé±ê ÇçÖÅÂÆÍÍ
×¹ð ×¯Çò¿ç¹ ×¹̄Çò¿ç¹ ×¹ðÈ ÔË éÅéÕ í¶ç¹ é íÅÂÆ¨
If the True Guru is met then starts
flowing within the stream of wondrous
Name-nectar, man comes in a state of bliss
and then the Guru makes the devotee his
own image. So there is such a holy
preceptor, Guru Nanak Sahib who has cast
his gracious glance on this humble slave.”
So, when Bhai Mansukh made these
utterances, Raja Shivnabh said, “ Bhai
Mansukh! well, I had summoned you as a
guilty person, little knowing how many
flaws and failings I myself have. A king is
liable to commit thousands of mistakes and
acts of injustice; will the True Guru pardon
me?
‘The True Guru is the treasure of virtues.
He bestows virtues and pardons the sinners.’
Bhai Gurdas Ji
ÃÇå×¹ð ×¹äÆ ÇéèÅé¹ ÔË ×¹ä Õð ìÖÃË Áò×¹ÇäÁÅð¶¨

Chapter IV
Invocation: True and supreme is God’s The amrita (nectar) they plunder – this the
Name. Blessed is Sri Guru Nanak Dev Ji. egoist realizes not.
ÃÇåéÅî ÃÌÆ òÅÇÔ×¹ðÍÈ At the last, none shall attend to his wailing
è¿é ÃÌÆ ×¹ðÈ éÅéÕ ç¶ò ÜÆú îÔÅðÅÜÍ and shrieking, (i.e. come to his rescue).’
P. 600
‘Prostrate salutation and obeisance I make
many a time before the omnipotent Lord, the
ÇÂÃ¹ ç¶ÔÆ Á³çÇð ê³Ú Ú¯ð òÃÇÔ
Possessor of all the powers.
ÕÅî¹ ´¯è¹ ñ¯í¹ î¯Ô¹ ÁÔ¿ÕÅðÅÍÍ
Á³ÇîÌå° ¬àÇÔ îéî¹Ö éÔÆ ìÈÞÇÔ
Õ¯ÇÂ é Ã¹äË êÈÕÅðÅ¨ ê³éÅ - F@@
â¿âÀ°Çå ì¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨ ‘All the maid-companions (senses) are
â¯ñé å¶ ðÅÖÔ¹ êÌíÈ éÅéÕ ç¶ ÕÇð Ôæ¨ intoxicated with their own relishes.
They know not how to guard their own
‘After wandering and wandering, O Lord, I home.
have come and entered Thy sanctuary. The five evil passions are the plunderers and
O Master, Nanak’s prayer is: highway robbers.
Attach me to Thy devotional service.’P. 289 The cheats fall upon the unguarded town.’
Çëðå Çëðå êÌí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅÇÂÍÍ P. 182
éÅéÕ ÕÆ êÌí ì¶éåÆ ÁêéÆ í×åÆ ñÅÇÂ¨ Ã×ñ ÃÔ¶ñÆ ÁêéË ðÃ îÅåÆ¨
Refrain: Five are the tormentors of one poor Ç×ÌÔ Áê¹é¶ ÕÆ ÖìÇð é ÜÅåÆ¨
being, î¹ÃéÔÅð ê³Ú ìàòÅð¶¨
Save me, Thou who art the Preserver ………. ÃÈé¶ é×Çð êð¶ á×ÔÅð¶¨
èÅðéÅ - ê¿Ú ÇìÖÅçÆ Â¶Õ ×ðÆìÅ, ‘Numerous devices, of various kinds, to save
ðÅÖÔ¹ ðÅÖéÔÅð¶ ÜÆ - B, B myself have I employed to exhaustion,
ðÅÖÔ¹ ðÅÖéÔÅð¶ ÜÆ, - D, B Yet escape have not found.
ê³Ú ÇìÖÅçÆ Â¶Õ ×ðÆìÅ,.........B One way have I heard of to seek shelter;
In holy company are these effaced.’ P. 206
‘Divine Father! Lord! save me.
Without merit that I am, Thine is all merit. ÕÇð ÕÇð ÔÅÇðú ÁÇéÕ ìÔ¹ íÅåÆ Û¯âÇÔ ÕåÔÈ¿ éÅÔÆ¨
Five [the five sources of evil according to Â¶Õ ìÅå Ã¹Çé åÅÕÆ úàÅ ÃÅèÃ¿Ç× ÇîÇà ÜÅÔÆÍÍ
Indian ethical thought] are the tormentors of Refrain: Five are the tormentors of one poor
one poor being; being,
Save me, Thou who are the Preserver, Save me, Thou who art the Preserver……….
These cause pain and great torment. èÅðéÅ - ê¿Ú ÇìÖÅçÆ Â¶Õ ×ðÆìÅ,
Against these, to Thy shelter have I come.’ ðÅÖÔ¹ ðÅÖéÔÅð¶ ÜÆ - B, B
P. 205 ðÅÖÔ¹ ðÅÖéÔÅð¶ ÜÆ - D, B
ðÅÖ¹ ÇÇêåÅ
êåÅ êÌí î¶ð¶¨ ê³Ú ÇìÖÅçÆ Â¶Õ ×ðÆìÅ........ - B
î¯ÇÔ Çéð×¹é° Ãí ×¹é å¶ð¨¶
‘By Divine grace found I union with he holy.
ê³Ú ÇìÖÅçÆ Â¶Õ° ×ðÆìÅ ðÅÖÔ¹ ðÅÖéÔÅð¶¨ By that came peace and poise.
Ö¶ç¹ ÕðÇÔ Áð¹ ìÔ¹å° Ã¿åÅòÇÔ The saints, have given me the ‘mantra’
ÁÅÇÂú Ã ðÇé å°ÔÅð¶¨
ÃðÇé ê³éÅ - B@E (chant) or the Name of the Fearless Lord;
‘Five are the robbers lodged in this body – Following that, the Guru’s Word have I
Lust, wrath, avarice, attachment, egoism. practised and lived.

The great tormentors thus I overcame, and waking, working and resting, man remains
my speech was naturally rendered sweet. in a state of joy and peace. The joy and
Saith Nanak: Thereby was my mind peace of such a one is beyond reckoning.
illuminated, But the five thieves have intoxicated the
And the state of liberation achieved.’
sentinels guarding this body. Ears, eyes,
P. 206
nose, tongue, organs of touch were guarding
ÕÇð ÇÕðêÅ Ã¿å Çîñ¶ î¯ÇÔ Çåé å¶ èÆðÜ¹ êÅÇÂÁÅ¨
the body, but they have been intoxicated
Ã¿åÆ î³å° çÆú î¯ÇÔ ÇéðíÀ° ×¹ð ÕÅ Ãìç¹ ÕîÅÇÂÁÅÍÍ
ÜÆÇå ñÂ¶ úÇÂ îÔÅ ÇìÖÅçÆ ÃÔÜ Ã¹Ôñ ¶ Æ ìÅäÆ¨ (with their respective relishes). Their master
ÕÔ¹ éÅéÕ îÇé íÇÂÁÅ êð×ÅÃÅ êÅÇÂÁÅ êç¹ ÇéðìÅäÆ¨ was the ‘mind’, which too has been
intoxicated. And intoxicant too has it been
Refrain: O True Guru, the great tormentors
made to quaff so much that it cannot be
have I overcome
By coming to thy refuge. removed even over millions and billions of
years.
èÅðéÅ - ÇêÁÅð¶ ÇÜ¼å ñÂ¶ îÔÅ ÇìÖÅçÆ,
Ãðä å°îÅðÆ ÃÇå×¹ð ÁÅ Õ¶ - B, B ‘Amrita’ (Name-nectar) is lying close by
ÃðÇä å°îÅðÆ ÁÅ Õ¶ ÃÇå×¹ð - B, B. him and if the mind drinks it, man can
ÇêÁÅð¶ ÇÜ¼å ñÂ¶ îÔÅ ÇìÖÅçÆ.....-B achieve immortality. ‘He who quaffs this
Holy congregation! loud be thy amrita (nectar) becomes immortal.’ (P. 287) He
‘utterance – Satnam Sri Waheguru [True is who puts his lips to the ‘bowl of nectar’, is
the Name of Lord God]. With the Guru’s immortalized. But these five thieves do not
boundless grace, you are all seated in the let man’s mind come near the amrita (Name-
Guru’s court. The whole world is afflicted nectar), because they have laid a siege
by these five thieves, whether he is around him. They entice him so much,
educated, or rich, or happy, or sorrowful. bring so many worldly things before him
All are in a swoon; they do not know that that abandoning amrita (Name-nectar), he
they are afflicted. Then there are others who turns towards petty intoxicants.
are aware or conscious and wish to gain ‘The eyes are asleep by casting evil glances
spiritual ascendance; they wish to become on others’ beauty.
exalted, and are not finding the way up. The ears are asleep on hearing tales of
Guru Sahib says that the most dangerous slander.
things in man’s constitution are these five The tongue is asleep in the desire for the
thieves because they do not let him drink relish of sweets.
the Name-nectar enshrined within him. If The mind is asleep in the poisonous
once he happens to taste this Name-nectar, intoxication of wealth.’ P. 182
he is filled with ecstasy, he is in a state of éËéÔ¹ éÆç êðÇçzÃÇà ÇòÕÅð¨ ÃÌòä Ã¯Â¶ Ã¹Çä Çé§ç òÆÚÅð¨
bloom and all his sorrows and sufferings ðÃéÅ Ã¯ÂÆ ñ¯Çí îÆáË ÃÅÇç¨ îé° Ã¯ÇÂÁÅ îÅÇÂÁÅ ÇìÃîÅÇç¨
ÂÁÅ
are annulled – The tongue has become involved in
‘When such realization comes (that God is sweet relishes. It has developed fondness
all-pervasive), then is one in joy rising and for talking; it is all the time prattling. ‘The
sitting.
mind is asleep in the poisonous intoxication of
Immune from fear.’ P. 1136
wealth.’ (P. 182) The mind is intoxicated with
À±áå Ã¹ÖÆÁÅ ìËáå Ã¹ÖÆÁÅ¨
‘Maya’ (mammon or wealth). ‘Maya’ has
íÀ° éÔÆ ñÅ×Ë Ü» ÁËÃ¶ ì¹ÞÆÁÅ¨
numerous different forms. It has been called
Rising and sitting, sleeping and a she-cobra. ‘Maya’ controls and snares all

–gods, giants, demons, men, animals and colour, outline and vesture or appearance.
birds. None can recognize this she-cobra. He is an embodiment of sheer love,
She has an enamouring form and casts knowledge and grace. He abides with
spells on men. She does not let anyone everyone at all times, because he is Eternal
escape from her charming and fascinating Light; He is all-pervasive. Due to Maya,
embrace. Man may do anything; he may man forgets God, as if He does not exist.
become learned, practise austerities, Intoxicated with Maya, the drunken mind
abandon home and hearth and repair to the forgets the sentinels guarding this body.
forests without human habitation, retire in ‘Maya’ sends all of them to sleep.
deep caves, climb snow-clad mountains Consequently, the deluded and intoxicated
and visit pilgrim centres, but Maya charms mind itself becomes the watchman. Guru
him with her enamouring beauty. The Sahib says –
venom of this she-cobra keeps man ‘The five senses stand as sentinels at the
slumbering and unconscious for millions gate but no reliance can be placed on them.’
and billions of years. God is the Supreme P. 339
Sentience and Supreme Soul. Pervading ê³Ú êÔðÈÁÅ çð îÇÔ ðÔå¶ Çåé ÕÅ éÔÆ êåÆÁÅðÅÍÍ
every particle of His creation, He is seated These five sentinels look only at the
on His Eternal Throne in the Supremely world outside, and not within the self and
holy firmament in His glorious and so fail to reach the ‘nectar’ lying there.
merciful form. The reflection of Supreme Nectar is within man himself –
Sentience or consciousness falls on nature, ‘The nine treasures and the Nectar are the
then Maya, in the form of ego by encircling Lord’s Name.
the ‘Life-ray’ (Life Force) transforms it from Within the human body itself is its seat.
totality and unity into diversity, and There is deep meditation and melody of
alienates the ‘jeev’ (sentient being) from God. celestial music there.
Then, howsoever hard the ‘jeev’ (sentient The wonder and marvel of it cannot be
narrated.’ P. 293
being, individual soul) may try, Maya’s
generals – attachment, lust, anger, avarice, éÀ° ÇéÇè Á³ÇîÌå° êÌí ÕÅ éÅî¹¨
attachment, pride, hope, desire, jealousy, ç¶ÔÆ îÇÔ ÇÂÃ ÕÅ ÇìÃÌÅî¹ÍÍ
enmity – do not let him escape from its Ã¹é
ÕÔé° é ÜÅÂÆ ÁÚðÜ ÇìÃîÅç¨
circle out of vindictiveness. No living
creature in the world has the power to Guru Sahib says, that there is so much
extricate this ‘Life-ray’ from the encirclement joy in the Name that it cannot be described.
of Maya. There is only one way that, while ‘Saith Kabir: Such state is like the dumb
hurtling through various existences – dog, tasting of sugar, which no way can be
cat, snake, animal, bird – he may meet a described.’ P. 334
Perfect Saint True Guru who may, by his ÕÔ¹ ÕìÆð ×È×
¿ Ë ×¹ó° ÖÅÇÂÁÅ êÈÛ¶ å¶ ÇÕÁÅ ÕÔÆÁË¨
gracious glance, enable him to enter the The dumb cannot describe the
region of the Name Divine. Then with the sweetness of sugar because he has neither
removal of the Maya-poison, the ‘jeev’ words nor ability to express what he
(sentient being, soul) realizes his real self. experiences.
To understand further, it is like this that In this way, five thieves, five evils, five
God, the Supreme Sentience is above form, prides do not let man’s mind reach the

amrita (Name Nectar) that is within him. to exhaustion.’ (P. 206) Yet they do not leave
They are so strong and powerful that no me in any way. Guru Sahib said, “Then?”
man can combat them. Only one out of “O True Sovereign! while attending the
millions gains victory over them; the rest congregation of the holy I have heard one
are vanquished by them. Some are felled by thing said that if man meets the Perfect
pride, some by wrath, some by lust, some True Guru or Perfect holy man (Saint), he
by attachment and some are attacked by all has a ‘mantra’ (chant or mystic formula). If
the five evils together. The mind has he gives that ‘mantra’ (chant or mystic
compromised with them. Many a mind has formula), then these tormentors flee; they
entered into compromise – those who were are afraid of coming near. ‘One way have I
sentinels (sense organs) have joined hands heard of to seek shelter: ‘In holy company are
with it. Now tell us – who will keep watch? these effaced.’ (P. 206)”
Guru Sahib prays, “O God! Thou art my
father; save me. ‘Divine Father! Lord! Save me. I have heard that if the company of the
Without merit that I am, Thine is all merit.’ (P. holy is obtained and his shelter taken, then
205). I am totally devoid of merit. All these are weakened and they are not able
merits are in You. Kindly save me from the to have their way. I have been offering
five thieves – ‘Five are the tormentors of one prayers, “O God! if you are pleased with
poor being, save me, Thou who art the Preserver.’ any action of mine, my service, help given
(P. 205) O Sovereign Lord! I am a poor to a poor person, any charity or donation,
being; there is none who can save me. or any other virtuous deed done by me,
Kindly guide me because these thieves some act of compassion or pardon; O
trouble and torment me too much – ‘These Sovereign! I have heard that if anything
cause pain and great torment.’ (P. 205) Now, I pleases you, it is mercy; O True Sovereign!
am not finding a way out to save myself. please do me the favour of granting me the
So I have come into your refuge. I have company of the holy; I don’t ask for the
tried various other methods but in vain.” gifts of the world; I don’t seek the
effacement of my maladies; I don’t pray for
“What have you done?” winning law suits; I am not after jobs; O
“Sovereign! I went on holy pilgrimages, Sovereign! please do me one favour – grant
listened to the readings of the Vedas, me the company the saints.’ And then Guru
offered daily prayers, gave alms, practised Sahib showed kindness and I felt comforted
austerities. Besides, I performed all kinds of that I would be saved. Now these five
pious deeds and now I am exhausted and thieves won’t be able to torment me
stand defeated. Even after I have done all because I have come into the refuge of the
these things, these tormentors don’t leave; Exalted One where they cannot reach, or
rather they have increased. ‘I’ or ‘ego’ come anywhere near.
accompanies all these deeds – I am a ‘By Divine grace found I union with the holy.
‘preacher’; I give alms. I render service. In By that came peace and poise.’ P. 206
order to escape from them, I have ÕÇð ÇÕðêÅ Ã¿å Çîñ¶ î¯ÇÔ Çåé å¶ èÆðÜ¹ êÅÇÂÁÅ¨
performed big deeds. But sir! they have I made a prayer to the holy man or
entangled me still further. ‘Numerous devices saint, and he bestowed on me a ‘mantar’
of various kinds, to save myself have I employed (chant, or mystic formula) and that too after

a long time. First, he made me perform seen. Sir! what happened by practising it?
ablutions; then he made me recite Gurmantar ‘The great tormentors thus I overcame, and
(Guru’s word or chant) Nam mantar (Name- my speech was naturally rendered sweet.’
chant), and made several other efforts to P. 206
efface my ego, avarice and wrath. O ÜÆÇå ñÂ¶ úÇÂ îÔÅ ÇìÖÅçÆ ÃÔÜ Ã¹Ôñ
¶ Æ ìÅäÆ¨
Sovereign! he tested me fully to see that I Then I came into a state of tranquility
would be able to hold and preserve the and my speech became gentle and sweet.
Name-chant. Just as lioness’s milk can be Now I no longer weep and lament –
kept only in a gold vessel and will cause ‘Saith Nanak: Thereby was my mind
holes in an iron or steel vessel, similarly, illuminated,
without perfect testing, Guru’s chant cannot And the state of liberation achieved.’
be retained in the heart or mind. This thing P. 206
finds considerable mention in Sri Guru ÕÔ¹ éÅéÕ îÇé íÇÂÁÅ êð×ÅÃÅ êÅÇÂÁÅ êç¹ ÇéðìÅäÆ¨
Granth Sahib, but rare are the persons who My lips touched the bowl of amrita
understand what ‘Guru’s Shabad’ (word) (nectar); at once, the adamantine doors were
means. There is much confusion among the opened, ignorance was dispelled and my
people. People give different meanings and mind was illumined.
interpretations. What is this ‘Guru’s Shabad’? ‘Thereby is the self illumined – such blessing
What is that ‘mantar’ (holy hymn or mystic by devotion is attained.’ P. 954
formula) which has been kept secret. Holy
Çåå° Øà Á³åÇð ÚÅéäÅ ÕÇð í×Çå ÇîñÆÜË¨
men graciously give this mantar of the
Tenth Door to very rare persons when they I saw clearly that –
are extremely pleased with them; generally, ‘In all creation is the Sole Supreme
they pass away without revealing it to pervasive who is the Creator of all.’ P. 954
anyone. If you ask the exalted holy man, Ãí îÇÔ Â¶Õ° òðåçÅ ÇÜÇé ÁÅê¶ ðÚé ðÚÅÂÆÍÍ
“Sir! have you passed on the ‘mantar’ (holy ‘Hail, hail to Thee, O True king, true, ever
hymn) to anyone?” He answers: “I haven’t true is Thy Name.’ P. 947
as yet found a deserving candidate.” So,
òÅÔ¹ òÅÔ¹ ÃÚ¶ êÅÇåÃÅÔ å± ÃÚÆ éÅÂÆ¨
that ‘mantar’ (holy hymn) the saint gave to
me – I did not accept this with the intellect
alone, but saw it clearly with the eyes as
‘The saint gave me the ‘mantra’ (i.e.
instructed me in it) or the Name of the the veil was removed.
Fearless Lord. Man suffers from the delusion of taking
Following that, the Guru’s Shabad (word or a string to be a snake as long as there is
hymn) have I practised and lived.’ P. 206 darkness. When darkness disappears, the
Ã¿åÆ î³å° çÆú î¯ÇÔ ÇéðíÀ° ×¹ð ÕÅ Ãìç¹ ÕîÅÇÂÁÅ¨ delusion is removed. Man realizes that it
So the Saint gave me the ‘mantar’ of the was a string or a rubber-snake placed by
Name of God, who does not fear anyone. someone. Even an intelligent person is
Then the ‘Guru’s Shabad’ (word) that he gave frightened. During day-time too one is
me, I first listened, then believed in it, and frightened over small things. If you go to
then I followed and practised it in my life.
America, you will see battery-power driven
When I saw it clearly, all my delusions
snakes and other animals which have a
were effaced. Then I practised what I had
remarkable likeness with the real ones.

Similarly, it is not easy to see through this and a pauper alike.’ P. 1373
world. Holy congregation! it is indeed very Ü¯ Üé° ÇéðçÅòË ðÔË Ã¯ ×éË ÇÂ¿çz Ã¯ ð¿ÕÍÍ
difficult to see the reality behind the veil of
things. All see the world; how long does it In place of ‘ego’ comes ‘self-esteem’.
take to see through it? It is said that there Similarly, in place of ‘lust’ comes ‘love’.
is no definite rule or set principle. It may One imbibes love for God and starts
take lakhs of lives, or thousands, or a experiencing tingling sensations of ecstasy.
fortunate one may see the reality in just one Things change, and one sees the spiritual
aspect. All this is achieved when the Perfct
life. Then there is light everywhere,
True Guru is met.
darkness of ignorance is annulled and ‘the
state of liberation is achieved.’ (P. 206) The At the last congregation, we were
‘state of liberation’ is constantly living in discussing that Bhai Mansukh was on a
the presence of the Formless One (God). visit to Ceylon (Sangladeep) and he did not
This state is achieved by that truly fortunate observe the Ekadashi fast, even when King
Shivnabh had issued strict orders for
person who happens to meet the Perfect
observing it. Every body had to observe the
Guru and believes in his ‘Shabad’ (holy
fast in the prescribed manner. But when
hymn, or word), who hears it and then
Bhai Mansukh did not observe the fast and
practises it in his life. First, man should he lit the hearth, he was summoned to the
believe or accept, then practise and then King’s court to explain why he had
that ‘Shabad’ (word) is revealed to him. disobeyed the orders. He said, “O King! I
Thereafter, these five thieves have no power have met the Perfect Guru. He has opened
over him; frightened they sit quietly. They my eyes and illumined my mind. I have
do not die; they remain alive all right but attained that spiritual state where these
in obedience to man’s mind. When things (observance of fasts and other rituals)
somebody acts wrongly, ‘wrath’ appears and become worthless and valueless. The Guru
says, ‘Sir! now I am no longer dark or evil; has enlightened me and now I see none
my nature has changed. If you don’t other than God in every living being. First,
reprove the wrongdoer, he will not mend a man sat on a cart, and then on a cycle
his ways.’ When God’s worship and ‘Name- which moves faster than the cart. Faster than
meditation’ has to be done, ‘greed’ appears the cycle moves the bus; in this way, he sat
on a car, and then on an aeroplane, and
and says, ‘Gather the wealth of Name; take
finally he reached his destination. Now tell
advantage of me. Gather the wealth of
me: Is there is any need for that man to sit
God’s Name so much that not a single
on a cart, when he has reached his goal by
breath goes waste.’ Then it (greed) starts
a faster conveyance? Bhai Mansukh started
working. In place of ‘attachment’ comes
explaining to the king in great detail, and
‘love’ that says, ‘Love the whole world; love
said, “O King! one has to have complete
God. If you love God, you will
faith in the Guru.
automatically start loving the world.’ In
place of ‘ego’ comes that pure piety when ‘I have churned the body-ocean and I have
he ceases to be dependent on anyone.
The Guru is God and God is the Guru, O
‘One making no claims considers God Indra Nanak. There is no difference between the

two, my brother.’ P. 442 the world lasts. But the Guru-God has not
Ãî¹¿ç¹ Çòð¯Çñ ÃðÆð¹ Ôî ç¶ÇÖÁÅ ÇÂÕ òÃå° come again. Since ‘Satyuga’ (Age of
Áé±ê ÇçÖÅÂÆÍÍ righteousness according to Hindu belief), it
×¹ð ×¯Çò¿ç¹ ×¹̄Çò¿ç¹ ×¹ðÈ ÔË éÅéÕ í¶ç¹ é íÅÂÆ¨ is not known after how many ‘kalpas’
Such a person is not common. At one (according to Puranas, a day of Brahma
place, Guru Sahib says – ‘Such persons are which is equal to 4320000000 years) has the
only one or two among crores. Listen to me Guru-God come again? – ‘Millions upon
attentively.’ Everybody knows what is millions are the Lord’s virtues, but rare indeed
‘kharab’ (one hundred thousand million). is any such person who reflects upon them.’ (P.
Multiply it with ‘kharab’ and then by ten 1302) So, holy congregation! Guru Sahib has
thousand. The superior-most among such a been very gracious to us that he has aligned
large number is the Guru.’ Guru Sahib has us with the ‘Guru-Shabad’. It must have
written – come as a reward for our good deeds in
‘Millions upon millions are the Lord’s previous births, some acts of benevolence
virtues, but rare indeed is any such person that we have been aligned with the Guru,
who reflects upon them.’ P. 1302 with the Guru’s bani (utterance), and that
ñÅÖ ñÅÖ ñÅÖ ÕÂÆ Õ¯ðË Õ¯ ÔË ÁËÃ¯ ìÆÚÅðË¨ also the Guru who is ‘Guru-God’. That
Just think, after how long? There have Guru-God has all the virtues which the
been billions. Calculate how many people Guru has described –
have come into the world so far! As yet so Refrain: Sans enmity and rare is the True
many have not been born. Those who make Guru,
calculations, count the population both He is inaccessible.
backward and forward; there is a formula èÅðéÅ - ÇéðòËð ÇéðÅñÅ ÜÆ - B
for counting population. Count backward. If ÃÇå×¹ð ê¹ðÖ Á×¿î ÔË - B, B
there were no great war, or epidemic, they ÇéðòËð ÇéðÅñÅ ÜÆ,............B
will tell you the population at a particular ‘The True Guru is inaccessible, rare and
point of time. The principle of calculating without enmity.
compound interest helps in computing Know him as the foundation of righteousness
population. Go back 5000 years ago, you and the true house of God.
As man sows so does he reap.
will come to know how many people have
The True Guru takes care of the fruit of
so far been born in this world. Go back still man’s actions.
further, ever since the world came into Like a pure and clear mirror he sees the
being, Guru-God has come into the world world.
only once, and not again and again. There He reflects what we seek to see in him.
have been many ‘Gurus’ (Holy Preceptors); In the Court Divine the humble devotee is
there is no end to them. Similarly, there honoured while the apostate’s face is
have been ‘Satgurus’ (True Holy Preceptors); blackened.’ Bhai Gurdas, Var 34/1
to their number too, there is no end. Let us ÃÇå×¹ð ê¹ðÖ¹ Á×¿î¹ ÔË ÇéðòËð¹ ÇéðÅñÅ¨
not get involved in controversy because the ÜÅäÔ¹ èðåÆ èðî ÕÆ ÃÚÆ èðîÃÅñÅ¨
world never remains devoid of them. The Ü¶ÔÅ ìÆÜË Ã¯ «äË ëñ Õðî Ãî·ÅñÅ¨
ÇÜÀ°ÕÇð Çéðî« ÁÅðÃÆ Ü×¹ ò¶ÖÇä òÅñÅ¨
Gurus and Satgurus (True Holy Preceptors)
Ü¶ÔÅ î¹Ô¹ ÕÇð íÅñÆÁË å¶Ô¯ ò¶ÖÅñÅ¨
continue coming for the liberation of Ã¶òÕ çð×Ô Ã¹ðÖðÈ ò¶î¹Ö¹ î¹ÔÕÅñÅÍÍ
humanity. They will continue coming till
Different views have been expressed

for a long time. Some one claims that Saint castes but found none who could be ‘Guru-
Kabir was the Guru (Holy Preceptor) of God’. Therefore, coming to Thy Divine
Sovereign Guru Nanak Sahib. But the fact Portal, I adopt Thee as my Guru (Holy
is that Saint Kabir met Guru Sahib much Preceptor). So, show Thy grace unto me.”
later. Today’s writers claim that the two
never met each other. Saint Kabir himself At that time, the Timeless One
says that his ‘Pir’ (Muslim holy man) is described His form thus: “O Nanak! you are
sitting on the bank of the river Gomti. There to tell the world that my form is
is information that Guru Nanak Sahib also transcendent. Don’t tell the world that I
had his ‘asan’ (seat) there. Many persons say abide in the seventh, thirteenth of fifteenth
that it was ‘Saint Rein’ who had given him heaven, or that I am sitting in paradise, or
the Name when he had gone to do Sacha
in ‘Kheer Samundar’ (ocean of milk according
Sauda (True bargain).’ Saint Rein was asked,
to the Puranas). Tell the world that initially,
“Why did you dispose of this child so
I was one alone, there was none other. I
soon?” He replied, “O holy men! I could
was Myself in My joyful state, and I became
not bear his spiritual effulgence. I was
word-form ‘Onkar’. That state was true, and
sitting at a high place, while he was
is true even now, and I became Name-form,
standing below before me. If I had got up
Soul-form, and then I became the Creator. I
and sat below, doubts would have arisen in
didn’t have to bring clay from anywhere. I
your mind, and moreover, I was going to
had to procure neither the five elements,
touch his feet. I could not bear the spiritual
nor ‘Maya’, nor nature, nor any other
glory and radiance of that child. He was
element. I don’t require these things –
some ‘Timeless Power’.”
‘The Lord alone is the Doer of deeds. There
So Guru Sahib says that he was is no other than He.
summoned at the Divine Portal and asked, Nanak is a sacrifice unto Him;
“O Nanak! haven’t you started the mission He, the Lord, pervades water, land,
for which you were sent?” underworld and the sky.’ P. 276
Õðä ÕÅðä êÌí¹ Â¶Õ° ÔË çÈÃð éÅÔÆ Õ¯ÇÂ¨
Guru Sahib said, “O Timeless One! O
éÅéÕ ÇåÃ¹ ìÇñÔÅðäË ÜÇñ æÇñ îÔÆÁÇñ Ã¯ÇÂ¨
God! it is your command that unless man
adopts a Guru (Holy Preceptor), he remains I am myself the doer. I am myself the
‘nigura’ (without a spiritual guide). He, who cause. I do not need anything. Many have
is without a Guru, is not fit to deliver stated wrong things that nature is ever-
sermons or spiritual discourses. I cast a existent, ‘jeev’ (sentient being, soul) also
glance at the world and found that there exists from the beginning, and third element
wasn’t any such person – ‘sentience’ or ‘consciousness’ is also in
existence from the very beginning. There
‘I can think not of any other, who seated on
the spread-rug, issues commands.’ P. 936 were three, and all the three were ever-
existent. The world was deluded and did
ìÆÜÀ° ÃÈÞË Õ¯ éÔÆ ìÔË ç¹ñÆÚÅ êÅÇÂ¨
not know what to think or believe. So I am
O God! in your creation, I cast my Myself the ‘Doer’ or ‘Creator’, and I am
glance (gifted by you) all over the world Myself the world –
and tried to find some perfect and ‘The Lord, of Himself created His ownself
omnipotent holy man. I scanned all the and assumed He Himself the Name.

Secondly, He made the creation and seated Myself at my pleasure and will, which
therein, He beholds it with delight. people call the state of void or nothingness.
Thou Thyself art the Donor and Creator and This void was not zero; I had all the powers
being pleased, within Me. I did not require any
Thou bestoweth and showest mercy.
knowledge, and after having caused
Thou art the knower of all and givest and
takest life with a word. everything, I am abiding and pervading all.
Abiding within, Thou beholdest Thy creation I give this ‘mantar’ (hymn) unto you, and
with delight.’ P. 463 you should give this ‘mantar’ to the whole
ÁÅêÆéË ÁÅê¹ ÃÅÇÜú ÁÅêÆéË ðÇÚú éÅÀ°ÍÍ world. He, who imbibes faith in this ‘mantar’
ç¹ïÆ Õ°çðÇå ÃÅÜÆÁË ÕÇð ÁÅÃä° Çâá¯ ÚÅÀ°¨ (hymn, or chant), which is called
çÅåÅ ÕðåÅ ÁÅÇê å±¿ å°ÇÃ ç¶òÇÔ ÕðÇÔ êÃÅÀ°¨ ‘moolmantar’, who recites it with full faith,
å±¿ ÜÅä¯ÂÆ Ãí ÃË ç¶ ñËÃÇÔ ÇÜ¿ç¹ ÕòÅÀ°¨ and devotion after understanding it and
ÕÇð ÁÅÃä° Çâá¯ ÚÅÀ°ÍÍ contemplates it, shall surely come to My
I have Myself created Maya (nature); it Court and all his sins shall be annulled.”
is in My command that the existence of the Guru Sahib asked, “O Lord! what
‘jeev’ (sentient being) is perceived. It is in a ‘Gurmantar’ (Guru’s instruction or hymn)
state of ignorance. should be given to the world?”
‘By Divine ordinance are beings created;
By ordinance are some exalted.’ P. 1 The Timeless One replied: “Waheguru is
Ô¹ÕîÆ Ô¯òÇé ÜÆÁ Ô°ÕÇî ÇîñË òÇâÁÅÂÆ¨ the ‘mantar’ (holy word) to be given to the
world because this is the ‘mantar’ (holy
It is under My command that beings
word) which continues to be recited and
or souls have been created; but it is again
meditated upon even after reaching My
by My command that they have come under
Court. All other ‘mantars’ (holy words or
‘Maya’, and in obedience to My command
hymns) cease; but this ‘wah wah’ (hail,
shall they be liberated –
wonderous) does not cease; state of ecstasy
‘How then to become true to the Creator? does not cease; the ‘jeev’ (sentient being,
How demolish the wall of illusion or
soul) experiences thrilling sensations of
untruth?
perfect bliss; he is ecstatic. I am also
Through obedience to His ordinance and
Supreme Bliss; lauding Me or hailing Me,
will.
the ‘jeev’ (soul) losing its distinctness, gains
Saith Nanak: This blessing too is pre-
union with Me, merges in Me. This cannot
ordained.’ P. 1
be described in words because all this
ÇÕò ÃÇÚÁÅðÅ Ô¯ÂÆÁË ÇÕò Õ±óË å°àË êÅÇñ¨ outward show is My play; it is My work.
Ô¹ÕÇî ðÜÅÂÆ ÚñäÅ éÅéÕ ÇñÇÖÁÅ éÅÇñ¨ Here there is none other than I. Only I exist;
What has been created by Divine whatever is seen or heard is none other than
ordinance shall be liberated too by Divine I, but when the power of My Light is
ordinance. Tell the world that I Myself have reflected on the nature created by Me, or
created it (the world); there is no separate you may say that when nature receives the
‘Maya’ (Mammon) or any other thing like it. impact of My power, then owing to its
These five elements were nowhere in light-receiving property, motion or activity
existence; neither sun, nor moon, nor any starts within it. The three attributes of
star, nor region, nor cosmos, nor air, nor nature, abandoning their tranquil state,
water, nor fire, nor any other thing. I played

become active, but nature cannot break the darkness or evil) and He is perfect and
rule created by Me unless it is My will and immaculate. He grants the treasure of all
pleasure. Nature acts in a systematic virtues and pardons all sins.” Holy
manner; it has many faculties or attributes. congregation! Bhai Gurdas has stated like
No sooner does illumination this –
(consciousness) come, than it creates the Refrain: My Satguru (True Guru) is the
sense of ‘I-ness’ within the ambit of ‘ego’, treasure of all virtues,
and from one, it manifests and gets He pardons the sins of all.
activated into many. This natural awareness èÅðéÅ - ÃÅð¶ ×¹ä» çÅ Ö÷ÅéÅ ÃÇå×¹ð î¶ðÅ,
ìÖô¶ Á½×ä¹ ÃÅÇðÁ» ç¶ -B, B
is called ‘jeev’ (sentient being). This
ÇêÁÅð¶ ÜÆ, ìÖô¶ Á½×ä
¹ ÃÅÇðÁ» ç¶-B, B
awareness is a sense or feeling which is ÃÅð¶ ×¹ä» çÅ Ö÷ÅéÅ ÃÇå×¹ð î¶ðÅ,....B
called ‘ego’. Under the influence of ‘ego’ this
‘The True Guru is the treasure of all virtues,
little ‘self’ is called ‘jeev’ (sentient being) and pardons he the sins of all.
he creates along with him physical senses Perfect physician is the True Guru who
of – word, touch, beauty, relish and scent. eradicates the five incurable maladies.
Five sense organs, five motor organs and The Guru-God is an ocean of joy and peace
mind come into existence. Five elements too who unites the afflicted with God, the
destroyer of sufferings.
by assuming the form of sky, air, fire, water
The Perfect Guru bears enmity to none;
and earth from the five physical signs of liberates he the slanderers, the inimical and
speech, touch, aspect, taste and scent the apostates.
become manifested, but it is because My The Perfect Guru is fearless; removes he the
pure Light permeates every particle of fear of birth and death.
nature that all this activity is taking place. The True Guru is all wisdom and knowledge;
liberated has he big ignoramuses and fools.
Until ‘ego’ is destroyed, the sense of being
Know that the True Guru is the guide who
cannot recognize its soul or real self. It is emancipates the blind by holding their hand.
My Name-Power that has formed regions Both proud and humble are ever sacrifice to
and universes. What I have described is the him.’ Bhai Gurdas, Var 26/19
path of knowledge, but it is easier to reach ÃÇå×¹ð ×¹äÆ ÇéèÅé¹ ÔË ×¹ä ÕÇð ìÖÃË Áò×¹ÇäÁÅð¶Í
here through the path of devotion and ÃÇå×¹ð êÈðÅ òËç¹ ÔË ê³Ü¶ ð¯× ÁÃÅè ÇéòÅð¶Í
deeds. Selfless deeds or deeds done Ã¹Ö ÃÅ×ð¹ ×¹ð¹ç¶À° ÔË Ã¹Ö ç¶ î¶Çñ ñÂ¶ ç¹ÇÖÁÅð¶Í
without any desire for reward or ×¹ð êÈðÅ ÇéðòËð¹ ÔË Çé§çÕ ç¯ÖÆ ì¶î¹Ö åÅð¶Í
recompense remove mind’s impurity or ×¹ð¹ êÈðÅ ÇéðíÀ° ÃçÅ Üéî îðä Üî âðË À°åÅð¶Í
defilement. Devotional worship removes ÃÇå×¹ð¹ ê¹ðÖ¹ Ã¹ÜÅä° ÔË òâ¶ ÁÜÅä î¹×è ÇéÃåÅð¶Í
disturbance of contemplation, and ÃÇå×¹ð¹ ÁÅ×È ÜÅäÆÁË ì»Ô êÕÇó Á³èñ¶ À°èÅð¶Í
knowledge destroys the corpse of delusion îÅä° ÇéîÅä¶ Ãç ìÇñÔÅð¶Í
or illusion, but all this happens with the The Guru (Holy Preceptor) is not an
Guru’s grace. ordinary person. He is the treasure of all
virtues. He confers good qualities and
So God sent Guru-God into the world.
virtues when we have none. If we say that
Bhai Mansukh said, “O King! Guru-God
we have virtues, it becomes ‘ego’. The True
has manifested in the Kalyuga (age of Guru is a perfect physician, not an

imperfect one. The biggest ailment is ‘ego’. with him for nine months, but she was only
Its medicine is with none in the world. Its under house arrest. She was confined in his
medicine is ‘amrit’ (Name-nectar). If ‘amrita’ garden. He did not commit any unseemly
is obtained, ‘ego’ is destroyed and if not, act. So taking only one aspect of his
‘ego’ is not annulled. Earlier I had stated character, we describe him as a terrible
that ‘amrita’ (of God’s Name) is with the demon. He was a Brahmin by caste, and
Guru – knew ten branches of learning. He had ten
‘Nectar is the Name of the Lord, O my soul. heads, it is said; he was a very learned
By the Guru’s instruction is the Name,
person. When Ravana was fatally wounded
Nectar attained.’ P. 538
and dying, Sri Ram Chander Ji sent Laxman
Á³ÇîÌå¹ ÔÇð ÔÇð éÅî¹ ÔË î¶ðÆ ÇÜ¿ç¹óÆÂ¶ Á³ÇîÌå° ×¹ðîÇå
êÅÂ¶ ðÅî¨
to him for getting moral and religious
instructions from him. So he possessed
Follow the Guru’s advice or instruction;
‘amrita’ (nectar). He must have had a Guru
imbibe the teachings of Guru Granth Sahib. from whom he might have received the
Then see how the fount of Name-Nectar boon of ‘amrita’ (nectar). He would not have
shall be revealed within and shall start died. Bhabhikhan, his younger brother had
flowing. revealed to Sri Ram Chander that there was
It is said that there was ‘amrita’ (nectar) a ‘nectar-pool’ in his heart. Sri Ram Chander
in Ravana. It is not known what kind of Ji had dried up that ‘nectar-pool’ by aiming
nectar it was because a very long time has an arrow at that spot. It is mythology,
passed since. We have seen only one aspect which has hidden meanings.
of his character. Ravana took away Sita Ji This ‘amrita’ (Name-Nectar) is with the
and naturally we become opposed and Guru, and it is he (the Guru) who bestows
inimical to him, and we do not spare him it. It is revealed in the one on whom he
even today. God knows how many years bestows. He in whom this ‘nectar’ rises, all
have passed since then, perhaps millions of his physical ailments are eradicated. By
years have passed. We do not regard him drinking the ‘Name-Nectar’, he becomes
worthy in any manner whatsoever; we immortal. Going beyond the limits of time
consider him evil incarnate. We have heard with the help of Name-Nectar, he assumes
it being said that on the first day of the an immortal or deathless state.
battle, he gave all the provisions to Sri Ram ‘The Name Divine is the sovereign remedy
Chander Ji’s army. He gave provisions for for all ills.’ P. 274
some days. When it was exhausted where Ãðì ð¯× ÕÅ ÁÀ°Öç¹ éÅî¹¨
from did Sri Ram Chander Ji get ‘The True Guru is the perfect physician,
provisions? Again when Laxman Ji was who eradicates all the five incurable maladies.’
wounded, it was Ravana’s physician who These five maladies are – lust, wrath,
got ‘sanjivani’ (life-giving) herb from the avarice, attachment and pride. These are
mountain and revived him, although called incurable because they cannot be
Hanuman Ji carried the mountain to him. removed in any manner. ‘The True Guru is
He could have put them off also. So he was the ocean of joy and peace who unites the
a man of good character. Sita Ji remained afflicted with God the destroyer of sufferings.’

First the Guru gives joy and peace and then and noble. At that time, Mian Mir Ji said,
unites the devotee with God. “O Guru Arjan Dev Ji! you are omnipotent
The Guru is not inimical to anyone – and possessor of all powers. You are being
‘The Perfect Guru bears enmity to none; liberates treated so badly that you have been seated
he the slanderers, the inimical and the apostates.’ on a red hot baking plate and burning sand
He liberates those who have enmity is being poured on your head; why don’t
towards others. you curse them? If you don’t want to curse
let me destroy the city of Lahore and reduce
In the world, there is no medicine
which can cure a slanderer or a backbiter; the emperor to ashes. Using your spiritual
he dies slowly of jealousy. After death, he power, why don’t you extinguish the fire
goes through inferior existences. In the and cool the burning hot baking plate?”
month of Sawan (July-August), a dog bitten Guru Sahib said, “Well, Mian Mir! do you
by another dog is afflicted with worms in see anyone else but God here? He, in the
its head; this existence too a slanderer has form of the executioner, is Himself inflicting
to go through. Only the True Guru- tortures on me. He Himself is the fire,
physician has the invaluable medicine of Himself the boiling water, and He Himself
the Name, which eradicates even the is suffering the tortures. This physical body
incurable affliction of a slanderer. The True is only a symbol in this heavenly play.
Guru bears enmity to none. If an inimical When it is His will that is working, it
person sees his visage in a pure and clear should be accepted calmly, because pain or
mirror dispassionately, he sees his distorted suffering too is His loving gift. You should
face that there is enmity in him. But the
remain calm because every where, in every
True Guru does not harbour any such
direction, in every form and state, He
feeling. He is totally free from the feeling
Himself is acting; have His glimpse in them.
of enmity and hostility, because in the True
Guru’s eyes there is none other than He Himself is manifested in air, water and
‘Waheguru’ (God); he sees only one God’s fire.”
light in each and every being. Whoever was hit by an arrow shot by
There is a story that when Guru Arjan Guru Gobind Singh, his sins were annulled
Dev Ji was seated on a hot baking-plate and instantly. It was because first, Guru Sahib’s
then in a cauldron of boiling water, the sacred glance fell on that man, and then the
noted farsighted holy man of Islam, Mian arrow was shot from his supremely pious
Mir of Lahore came to know that with the hands. So it was quite natural for such a
approval of Mughal Emperor Jahangir, a person to be liberated. If Guru Sahib shot
minister named Chandu was trying to inflict at a tiger on the upper side of Paonta Sahib,
tortures on Guru Sahib. He came to see the tiger was liberated and if he shot at a
Guru Sahib. Pushing aside the soldiers, he partridge, it too was emancipated. So,
went into Chandu’s ‘haveli’ (mansion). He somehow or the other, the Guru liberates
was surprised also to see that such horrible
the apostates, the slanderers and the
tortures were being inflicted upon Guru
inimical. Everybody suffers from the fear of
Sahib who was an image of God Himself,
birth and death, and of death’s myrmidons.
in whose eyes none was bad, all were good

Man is to take birth and die again and – holy congregation.
again, but the Guru rids him of this fear. ‘By holding discussions with Siddhas, Naaths
Then the Guru is all-knowing; he is not and avtars the Guru made them accept his
ignorant or lacking in knowledge. Guru views.’ Bhai Gurdas, Var 26/21
Sahib liberated big demons like Kauda and ÇÃè éÅæ ÁòåÅð Ãí, ×¯ÃÇà ÕÇð ÕÇð Õ¿é ëóÅÇÂÁÅ¨
thugs like Sajjan who were wild and The Guru held discussions with
ignorant. We don’t have seeing eyes, giving Siddhas (a divine; one who has attained
or renunciatory hands and fearing steps, some spiritual and miraculous powers),
and yet the Guru enables cripples like us Naaths (members of a sect of Hindu
to cross the Maya mountains – ascetics) and avtars (incarnations) and made
‘The cripple crosses over the mountain, the them hold their ears, that is, made them
blockhead becomes a man of wisdom and the bow to his views. They bowed to him, “O
blind man sees the three worlds by meeting Nanak! we were far behind what you have
with the pure Guru. told us. We thank you, and are all sacrifice
Hear ye the glory of the company of the to you for throwing light on this subject.”
holy, O my friends.’ P. 809
What did Guru Sahib tell them, holy
Çê³×¹ñ êðìå êÅÇð êð¶ Öñ Úå°ð ìÕÆåÅ¨
congregation? Let us discuss this, because
Á³è¹ñ¶ Çåzíòä ÃÈÇÞÁÅ ×¹ð í¶Çà ê¹éÆåÅÍÍ
we should know it, so that we may be able
îÇÔîÅ ÃÅèÈ Ã¿× ÕÆ Ã¹éÔ¹ î¶ð¶ îÆåÅ¨
to talk about it to others. All the earlier
When the True Guru is met, the blind, Gurus (holy preceptors) used to stand in
the deaf and the cripple are liberated. True their individual form. There are five kinds
Guru is the honour of one, who has no of ‘smadhis’ (states of meditation, or trance)
honour in the world. We are all sacrifice to – and there are four different types of
such a True Guru. The Guru’s job is to save ‘Sampargyat smadhi’ (a state of trance or
the mortal from sinful sensual enjoyment meditation in which we are conscious that
and align him with God – we are in deep meditation) which are: (i)
Refrain: The True Guru aligns man with Vitak anugati, (ii) Vichar anugati, (iii) Anand
Lord God anugati, (iv) Asm anugati. In ‘Asampargyat’ (a
By turning him away from sen- state in which we become compltely
sual pleasures ……. absorbed in our self and become totally
èÅðéÅ - ÃÅÂÆº éÅñ Ü¯óçË
óçË, forgetful of everything else, but we continue
ÇòÇôÁ» å¯º å¯ó Õ¶ ÃÇå×¹ð - B, B. to be awake and sentient), one comes to
ÇòÇôÁ» å¯º å¯ó Õ¶ ÃÇå×¹ð - B, B. know about one’s own self or form and
Ã»ÂÆ éÅñ Ü¯óçË,..... ......-B
...........-B then one gains knowledge of God in the
The True Guru is perfect. There are five immanent form. On one hand are
sensual pleasures – sound, touch, beauty, ‘Sampargyat’, ‘Asampargyat’ and ‘Rajmegh’
taste, smell. From the sound was created the Smadhi (meditation or trance fit to be done
sky, from touch came air, from beauty came by a king), while on the other hand are
light, from relish or taste came water, and ‘Savikalap’ (meditation with a purpose) and
from smell came the earth. All these are ‘Nirvikalap Smadhi’ (meditation without a
present in everyman’s body. They cannot purpose). In ‘Nirvikalap Smadhi’, the ‘jeev’
be broken or separated from man. If (sentient being) merges in his form. He
anyone can break them, it is the True Guru cannot go beyond it, that is, in a way, he

stops his movement, or progress. This is Ã¯ ðÃ Ã¯ÂÆ ÜÅäË - B, B
called ‘liberation’ or ‘state of emancipation’. Ã¯ ðÃ Ã¯ÂÆ ÜÅäË - D, B
Man does become free, but another stage ÃÇÔÜ ÃîÅè ñ×Æ Çñò Á³åð,.........B
remains to be achieved, that is attaining to Prior to the advent of Guru Sahib all
God. Coming into the ‘jeev’ form, from the holy men ceased to go beyond their soul-
sense of sentience, he sees the quintessence form, or self. Guru Sahib says that there is
of his soul and merges into his origin. another stage beyond it also, where the
‘My soul! in aspect art thou the image of miracle of Divine grace or mercy is going
Divine Light to be wrought and then one has to merge
Thy own exalted origin realize.’ P. 441 with God –
îé å±¿ Ü¯Çå ÃðÈê¹ ÔË ÁÅêäÅ îÈ« êÛÅä°ÍÍ ‘As water into water mingles, so does light
Then – of the self blend with the Supreme Light.’
P. 278
‘The self and the Supreme self then become
one; ÇÜÀ° Üñ îÇÔ Ü« ÁÅÇÂ ÖàÅéÅ¨
Within is the self’s duality effaced.’ P. 661 ÇåÀ° Ü¯åÆ Ã¿Ç× Ü¯Çå ÃîÅéÅ¨
ÁÅåîÅ êðÅåîÅ Â¶Õ¯ ÕðË¨ Á³åð ÕÆ ç¹ÇìèÅ Á³åÇð îðËÍÍ When the sense of sentience is erased,
My dear devotees, advance a step then ‘ego’ ceases to exist, but man himself
further, for you are lagging behind by one becomes God; no difference is left between
step. Beyond this stage is God, the man and God –
Possessor of all powers. He has marvel of ‘Now are God and Kabir one – none can
grace with Him. Seek His grace by sitting distinguish one from the other.’ P. 969
in a state of deep meditation; don’t stop ðÅî ÕìÆðÅ Â¶Õ íÂ¶ ÔË Õ¯ÇÂ é ÃÕË êÛÅéÆ¨
here. Move into spontaneous meditation, They have become one. Now none can
into immortal Unattributed Being – tell who is Kabir and who is God. This is
‘What are those devoted to the Unattributed something to be understood and realized
Being like? carefully. Only rare persons among those
Like to Him who is their origin.’ P. 943 who practise Divine Name meditation are
ÁéÔå Ã¹¿é¹ ðå¶ Ã¶ ÕËÃ¶¨ ÇÜÃ å¶ À°êÜ¶ ÇåÃ ÔÆ ÜËÃ¶ÍÍ able to comprehend it; everybody does not
So all saluted Guru Nanak and said, ‘O understand. The listeners said, “O
Nanak! We had missed to comprehend this Sovereign! what you have told us today is
thing. We had ceased after coming into something new; we had remained deprived
‘Nirvikalap Smadhi’, or into ‘Asampargyat of it. We did not wish to go beyond the
Smadhi’. This ‘Sehaj Smadhi’ (spontaneous stage of liberation. The whole world had
meditation) you have explained to us, and stopped at the stage of achieving salvation
you have also told that it is not dry but or redemption.
there is infinite joy and relish in it, which By holding discussion with Sidhas, Naths
cannot be described. Such is the Guru’s and Avtars, Guru Nanak made them bow to
edict – his views.
Babar’s nawabs (courtiers) met Baba Nanak
Refrain: Tranquil meditation, ecstasy have and paid obeisance to him.
the mind occupied – After meeting the Emperor, he gave up
The joy of this to none is known, worldly life and wrought a new miracle.
other than he who has it. Sovereign of both the spiritual and material
èÅðéÅ - ÃÇÔÜ ÃîÅè ñ×Æ Çñò Á³åð, worlds (Guru Nanak), becoming oblivious of

them, came into the realm of Divine Godai said, “You should yourself tell me
knowledge. where he is.” At last Bal Godai told him
Being Creator He creates the creation. This that after having entered King Amru’s
play too is His doing. body, he was enjoying sex with his queens.
Some united ones he separates and some
Then he (Gorakhnath) went to Ceylon, and
separated ones he unites with God.
Coming into the congregation of the holy, he there at Sangladeep he roused his Guru
described the Indescribable (God). from his mammonic sleep.
ÇÃè éÅæ ÁòåÅð Ãí ×¯ÃÇà ÕÇð ÕÇð Õ¿é ëóÅÇÂÁÅÍ So such persons and many other holy
ìÅìð Õ¶ ìÅì¶ Çîñ¶ Çéò Çéò Ãí éìÅì ÇéòÅÇÂÁÅÍ men used to visit King Shivnabh’s court. He
êÇåÃÅÔÅ ÇîÇñ ÇòÛ°ó¶ Ü¯× í¯× ÛÇâ ÚÇñå° ðÚÅÇÂÁÅÍ listened to religious discussions; he was a
çÆé ç¹éÆÁÅ çÅ êÅÇåôÅÔ¹ ì¶î¹ÔåÅÜ¹ ðÅÜ¹ ØÇð ÁÅÇÂÁÅÍ scholarly person. You need considerable
ÕÅçð Ô¯ÇÂ Õ°çðÇå Õð¶ Â¶Ô Çí Õ¹çðÇå Ã»×¹ ìäÅÇÂÁÅÍ learning in order to convince a learned man.
ÇÂÕéÅ Ü¯ó ÇòÛ¯óçÅ ÇÚðÆ ÇòÛ°é¶ ÁÅä ÇîñÅÇÂÁÅÍ It is quite easy to convince an average
ÃÅè Ã¿×å ÇòÇÚ ÁñÖ ñÖÅÇÂÁÅÍ person –
What could not be written in words, he ‘With the gift of human incarnation granted
explained to the holy congregation. to thee,
Now is thy opportunity to have union with
So Bhai Mansukh made such the Lord.
utterances to King Shivnabh. He (the king) Nothing else shall avail thee.
was a very learned scholar; he was not an In the holy company, on the Name
ordinary person. He had great spirituality immaculate meditate.’ P. 12
in him because many Sidhas, Naths and íÂÆ êðÅêÇå îÅé°Ö ç¶Ô¹ðÆÁÅ¨
Yogis used to visit him. To his father, ×¯Çì¿ç Çîñä ÕÆ ÇÂÔ å¶ðÆ ìðÆÁÅ¨
whose name was King Amru, used to come ÁòÇð ÕÅÜ å¶ðË ÇÕåË é ÕÅî¨
Machhandar Nath. It is true that he had Çî« ÃÅèÃ¿×Çå íÜ¹ Õ¶òñ éÅî¨
raised his breath to the Tenth Door but his
All others except a scholar will be
mind had not been purified as yet; his
convinced; it is not difficult. Even a person
mind was impure, and when King Amru
passed away, at that time, this Machhander with ordinary common sense will
Nath, on seeing King Amru’s beautiful understand, but to explain big and
queens, wished to have sex with them. important things, big ideas are needed. So,
Machhander Nath’s mind wavered. So he on that occasion, Bhai Mansukh said to
seated his body in a cavern and entered King Shivnabh, ‘O King! your involvement
King Amru’s dead body and thus revived in these fasts – observing Ekadashi fast,
his body. Many years passed. Once worshipping Saligram (stone idol); these
Gorakhnath was having religious things are very small; liberation is not
discussions with Bal Godai. When the achieved through them. Liberation is not
discussion became very heated, he hurled
achieved unless and until the Perfect Guru
at him holymen-like taunt. He said, “O
Gorakh! can you see where your Guru is at (Holy Preceptor) is met. The other path is
the moment?” easy. There are two paths; one is of the ant,
the other is of the bird, which is called
He looked around but he was nowhere
roving or wandering path of a mendicant.
to be seen. He said, “Where is he?” Bal

For example there is a fruit-bearing tree 2- ‘Just as the cart moves in the track but
4 miles away. The ant scents that the fruit slowly and steadily ……..’
Kabit Swaiyas, Bhai Gurdas, P. 404
is ripe. It will start moving; in the way are
ÜËÃ¶ ×ÅâÆ ÚñÆ ÜÅÇå ñÆÕé îÇÔ èÆðÜ
countless difficulties and hurdles; if a six
ÃË,.......Í
inch drain comes in the way, the ant cannot
A cart moves in the track very slowly,
cross it. On the other hand, the bird will fly
but a horse-rider goes fast and reaches his
and reach the fruit-bearing tree in no time. destination very soon.
The path that you follow is of the ant. It is ‘……… The horse goes running right and left
very difficult to move on this path; it is with great strength.’
time-consuming; it may take several births Kabit Swaiyas, Bhai Gurdas, P. 404
to reach the goal. But our Perfect True .......Ø¯ð¯ ç½Çð ÜÅÇÂ ì»ÇÂ çÅÔé¶ Ãìñ ÕË¨
Guru has told us the roving or wandering ‘Just as on foot we cannot walk even a ‘kos’,
path – the path of the bird, and we follow (one kos = 2.4 kms)
this path. This path is not known without But with the mind or fancy we can wander
the guidance of the Guru – over the four regions in an instant.
Similarly, we can reach the desired goal not
Refrain: Liberation is not to be found through worldly and Vedic knowledge but by
without the Guru, taking refuge at the Guru’s feet.’
You may ask this from Brahma and Narad. Kabit Swaiyas, Bhai Gurdas, P. 404
èÅðéÅ - Çìé» ×¹ð» åº̄ î¹ÕÇå éÅ Ô¯ò,¶ ÜËÃ¶ Õ¯Ã íÇð ÚÇñ ÃÕÆÁË é êÅÇÂé ÕË,
ê¹Û¯ ìÌÔî¶ éÅðç¶ ù - B, B ÁÅåîÅ Úå°ð Õ°à ¿ èÅÇÂ ÁÅòË êñ ÕËÍÍ
ÁÅòË
î¶ð¶ ÇêÁÅð¶, ê¹Û¯ ìÌÔî¶ éÅðç¶ ù -B, B. åËÃ¶ ñ¯× ì¶ç í¶ç Ç×ÁÅé À°éîÅé ê¼Û,
Çìé» ×¹ð» åº̄ î¹Õå éÅ Ô¯ò¶,...... - B
×¿î ×¹ð Úðé ÃðÇé ÁÃæñ ÕË¨
‘Brother! without the Guru’s guidance comes
If we are to go on foot with a load on
not illumination.
Know this from Brahma, Narad and Vyas, our head, we cannot walk even a ‘koh’ (2.4
author of the Vedas.’ P. 59 kms). He who is intelligent, hires a
íÅÂÆ ð¶ ×¹ð Çìé¹ Ç×ÁÅé¹ é Ô¯ÇÂ¨ conveyance and reaches his destination in
ê±ÛÔ¹ ìÌÔî¶ éÅðçË ì¶ç ÇìÁÅÃË Õ¯ÇÂ¨ minutes. Persons having knowledge of the
Look at the ant – Vedas, Smritis etc. prescribe several rites and
‘Just as an ant climbs a tree slowly, step by rituals saying – observe such and such fast,
step ……….’ bathe there and give this thing in charity,
Kabit Swaiyas, Bhai Gurdas, P. 404 you will automatically get the fruit; go to
ÜËÃ¶ ÚÆàÆ ´î ´î ÕË ÇìðÖ ÚóË.......¨
that pilgrim centre, you will get this fruit;
If an ant is to go two miles, how does serve food, give sesame and grain to ants,
it reach? Slowly and slowly it moves,
place a slab of salt for the animals, make a
whether it reaches the goal or not.
trough for watering animals; these are small
‘……. But the bird flies, and reaches the fruit
at once.’ deeds; it takes a long time to reach the goal
Kabit Swaiyas, Bhai Gurdas, P. 404 by observing these rituals –
.......ê³ÛÆ À°â ÜÅÇÂ ìËÃ¶ ÇéÕà ÔÆ ëñ ÕË¨ ‘Through ritual actions men liberation seek.
The boon of liberation by the holy Word and
The bird will take flight and sit on the
Divine laudation comes.’ P. 1024
fruit tree immediately.

Õðî èðî ÕÇð î¹ÕÇå î³×ÅÔÆ¨ dispelled and the beauteous cabin of jewels
î¹ÕÇå êçÅðæ¹ ÃìÇç ÃñÅÔÆ¨ is opened unto me.’ P. 821
Salvation does not lie in the observance ÇìéÇÃú Á³èÕÅð ÇåÔ î³çÇð ðåé Õ¯áóÆ Ö¹ñÆ
of religious rituals. Until the holy Word is Áé±êÅ¨
attained, no liberation is found. From the lamp of the Guru’s Word the
‘Without guidance of the Guru’s word comes deep darkness of ignorance will be
not liberation. destroyed. When ignorance is destroyed,
In false shows are men deceived.’ P. 1024 then what is the state of the mind?
Çìé¹ ×¹ð ÃìçË î¹ÕÇå é Ô¯ÂÆ êðê³Ú¹ ÕÇð íðîÅÂÆ Ô¶¨ ‘Put away from my mind is envy of others,
The whole world is wandering deluded As company of the holy I have attained.
in false shows; they have not been None now is our foe nor a stranger –
influenced by the Guru – With all are we in accord.’ P. 1299
‘Kabir, then alone is the Guru deemed to ÇìÃÇð ×ÂÆ Ãí åÅÇå êðÅÂÆ¨
have touched the heart, if man’s worldly Üì å¶ ÃÅèÃ¿×Çå î¯ÇÔ êÅÂÆÍÍ
love and bodily ailments are effaced.’ éÅ Õ¯ ìËðÆ éÔÆ Çì×ÅéÅ
P. 1374 Ã×ñ Ã¿Ç× Ôî ÕÀ° ìÇé ÁÅÂÆ¨
ÕìÆð ×¹ð¹ ñÅ×Å åì ÜÅéÆÁË ÇîàË î¯Ô¹ åé åÅê¨ Since there was illumination within, it
We have adopted the Guru; we have was seen and realized: All are my own, in
partaken of ‘amrit’ (nectar), but the Guru has all of them is the soul and none other. They
not influenced us. As yet we still have the are bodies of five elements having motor
same attachment, and we suffer from the organs and sense organs, of 25 prakritis
same three fevers – adhi (diseases of the (natures of Maya), then five ‘praans’ (vital
mind), biadhi (diseases of the body), upadhi breaths), five airs, mann (mind), chit (heart),
(diseases of doubt), the same avarice, budh (intellect), ego; over them the soul of
attachment, pride, the same sound, touch, all is the same, because there is light. When
beauty, relish, scent – the five sensual there is light and understanding – ‘Thereby
pleasures and the five thieves – kingdom, the darkness of the body-mansion is dispelled and
wealth, beauty, pride of caste and the beauteous cabin of jewels is opened unto me.’
youthfulness, and yet think that the Guru (P. 821).
has touched us. No; the Guru has not Then the cabin is opened. Of what? The
touched or influenced us. The Guru will be cabin full of jewels, where abides only
considered to have influenced us when God’s Name.
attachment and fevers of the mind and body
are cured. ‘Without the guidance of the Guru’s When the indescribable soul-cabin was
word comes not liberation. In false shows are men entered, which is also called the knowledge-
deceived.’ (P. 1024) The whole world is cabin, it was realized that we were straying
wandering in delusion because they have about in darkness. Bhai Mansukh said, “O
not received and practised the holy Word. king! these rituals –
When they have practised the True Guru’s ‘Even millions of ritual acts are a source of
Word what will happen? Guru Sahib says bondage.’ P. 1149
that the bulb of many thousand watts will Õ¯Çà Õðî ì¿èé ÕÅ îÈñ¹¨
be illuminated. Then what will happen? we may observe millions of them, we
‘Thereby the darkness of the body-mansion is

will be bound because we have no observances,
knowledge of ‘karamyoga’ (a branch of yoga Is devotion to the Name.’ P. 405
advocating realization of bliss through ì¶ç ÃÅÃåz Üé ÇèÁÅòÇÔ åðä ÕÀ° Ã¿ÃÅð¹¨
Õðî èðî Áé¶Õ ÇÕÇðÁÅ Ãí À±êÇð éÅî¹ ÁÚÅð¹ÍÍ
purification of mind by honest performance
of one’s religious and social duties). Superior to all ritual acts is Divine
Name meditation. It is not like this that one
‘Charity and alms that one gives allege to
the Righteous Judge.’ P. 1414 says ‘God, God’ with the tongue and with
the hands reaps another’s crops; or reads
ê¹¿é çÅé¹ Ü¯ ìÆÜç¶ Ãí èðîðÅÇÂ ÕË ÜÅÂÆ¨
and recites Gurbani and at the same time
King Shivnath asked, “Then should we maligns others; or tells the beads of a
not practise charity and alms-giving?” rosary and simultaneously gives short
Bhai Mansukh replied, “Do practise measure to customers. My dear brother! this
kind of conduct will serve no purpose; the
alms-giving but pray to God – O Sovereign!
attributes of the Name too have to be
I, on my own, cannot do anything; it is You
imbibed and cultivated. In this way, until
who inspire and make me do good deeds the Guru influences man’s conduct, he
of charity. I cannot render service; it is You cannot swim across the world-ocean. So
who have given me the opportunity to Bhai Mansukh explains, ‘Until man gains
render service.” When ‘I’ comes, it will knowledge and understanding, he performs
create problems. When you have this ‘Khat-karma’ (six-fold duty of Brahmans’ or
attitude of mind that you are not doing other holymen to perform), visits pilgrim
anything and God is making you do centres, practises alms-giving and charity,
charitable deeds, then these deeds will observes fasts, offers worship and does
remove the filth of your mind and will help many other things, but he remains totally
you in gaining light of knowledge. When deprived of realizing the quintessence of the
man asks for fruit or reward after observing soul –
rituals and practising charity, then Guru ‘For the sake of Divine knowledge are the
Sahib says – religious deeds practised.
‘Even millions of ritual acts are a source of When Divine knowledge is obtained, then the
bondage. deeds come to an end.’ P. 1167
Without devotion to the Lord is all this heap Ç×ÁÅéË ÕÅðé Õðî ÁÇíÁÅÃ¹¨
useless.’ P. 1149 Ç×ÁÅé° íÇÂÁÅ åÔ ÕðîÔ éÅÃ¹¨
Õ¯Çà Õðî ì¿èé ÕÅ îÈñ¹¨ These ritual acts are meant to please
ÔÇð Õ¶ íÜé Çìé° ÇìðæÅ êÈ«¨ the Guru and obtain from him the boon of
You may perform millions of rituals, the Name. When this enlightenment is
they will only bind you, because they are obtained, then these rituals become
only shackles. Without God’s devotional worthless. This, however, does not mean
worship, they are worthless. that they totally stop doing these rituals, or
‘Many, to swim across the ocean of do not offer daily routine prayers. They
existence the Vedas and Shastras read and recite Gurbani and perform ritual
contemplate; acts also but they do so without any hope
The action supreme over these and ritual for getting fruit or reward. They do so for
actions, performances of piety and the good of all of us that we may continue

to be influenced by the Guru, lest we ..........Ã¹ÇÚå ÇÚå¿é íÂ¶ ÃìË ÇìÃðÅå ÔË¨
should give up routine prayers after seeing A child plays with dolls; he does not
them. These things are like this – build houses of brick and mortar; he does
‘Just as trees bloom to bear fruit …… small things. Then he grows up and gains
Kabit Swaiyas, Bhai Gurdas, P. 405 awareness and becomes involved in big and
ÜËÃ¶ ìéðÅÇÂ êðë¹ñå ëñ éÇîå,.............Í important things.
What for do these fruit trees bloom? ‘Man performs ‘khat karmas’ (six fold duty)
For the purpose of bearing fruit. When fruit for gaining knowledge and light.’
is borne – Kabit Swaiyas, Bhai Gurdas, P. 405
‘….. As soon as fruit appear the flowers åËÃ¶ Öà Õðî èðî ÃÌî Ç×ÁÅé ÕÅÜ,.........Í
disappear.’ Man performs ritual actions like
Kabit Swaiyas, Bhai Gurdas, P. 405 observance of fasts, doing formal worship,
..........ñÅ×å ÔÆ ëñ êåz ê¹Ôê ÇìñÅå ÔËÍÍ visiting pilgrim centres or gurdwaras. These
The flowers disappear and so do the actions are for the purpose of gaining
leaves wither and fade because fruit has knowledge and enlightenment ………
been reaped. ‘But when the sun of knowledge rises, ritual
‘Just as a woman decks herself for the sake acts do fly away or disappear.’
of winning her husband …. Kabit Swaiyas, Bhai Gurdas, P. 405
Kabit Swaiyas, Bhai Gurdas, P. 404 Ç×ÁÅé íÅé À°çË À°â Õðî À°âÅå ÔË¨
ÜËÃ¶ åzÆÁÅ ðÇÚå ÇÃ¿×Åð íðåÅð Ô¶Çå.........¨ When the sun rises, stars disappear.
The woman adorns herself so that she Similarly, when the sun of knowledge rises,
may win her husband and he may love her– then all these ritual acts cease to bear any
‘……. But when the husband is met, even the
fruit; they become fruitless.
necklace seems to be burdensome.’ So Bhai Mansukh said, “O King! there
Kabit Swaiyas, Bhai Gurdas, P. 405 is a method which enables man to unite
........í¶àå íðåÅð À°ð ÔÅð é ÃîÅå ÔË¨ with God. Listen to it attentively. That is
After meeting the husband and the method of ‘loving devotion’. As long as
enjoying his love, she does not like the loving devotion is not born in the heart,
necklace. She thinks that it is a needless you may sing or do anything else, but it
burden on her. It is because she has met will not bear any fruit. God may have
her husband. gifted a man with a sweet voice; he may
sing well; God may have gifted him with a
‘An innocent child does many antics and
bright and intelligent mind; he may be
plays many games.’
adept at doing narration and explication of
the scriptures making people praise him
ìÅ ñÕ ÁÚ¶å ÜËÃ¶ Õðå ñÆñÅ Áé¶Õ,........Í
ìÅñÕ
profusely. But if there is no loving devotion
When one is a child, one plays many in the heart, all these things are of no avail–
games, does many antics, but on growing ‘Divine King! some in various ways as by
sets up a household….. melodious singing praise Him;
‘He starts thinking big and forgets the small Some by instrumental music, some by
playful antics of childhood.’ recitation of scriptures–
Kabit Swaiyas, Bhai Gurdas, P. 404 By these devices is the Lord not pleased.’

P. 450 ÁÇå Ã¹¿çð Õ°ñÆé Úå°ð î¹ÇÖ ÇÙÁÅéÆ èéò¿å¨
Õ¯ÂÆ ×ÅòË ðÅ×Æ éÅçÆ ì¶çÆ ìÔ¹ íÅÇå ÕÇð ÇîðåÕ ÕÔÆÁÇÔ éÅéÕÅ ÇÜÔ êÌÆÇå éÔÆ í×ò¿å¨
éÔÆ ÔÇð ÔÇð íÆÜË ðÅî ðÅÜ¶¨ Guru Sahib has mentioned five
God is not pleased in this manner. One qualities in a person. ‘Extremely beautiful
learns to play upon the harmonium; moved or handsome’ – he or she may be most
by feelings, tears start flowing from his handsome or beautiful in the world –
eyes. This is a temporary state, and not a Number One’ he /she may be; ‘of high
lasting inclination of the mind. The birth or lineage’ – he /she may be
spectators are greatly impressed that when belonging to a high or illustrious family;
the holy man performs ‘kirtan’ (singing of ‘clever’ or ‘intelligent’ – he/she may be
Gurbani), he remains weeping. Holymen or intelligent enough to declaim on a subject
saints do not weep because before them is for hours together; a ‘leading theologian’, a
the image of God Himself, who is as clearly learned person, a good speaker, explicator
visible to them as the sun is to us. When and narrator and lecturer, but not in deeds;
feeling comes (it may come any time), they wealthy – he may be the richest man in the
may express it in utter humility, otherwise world; ‘Reckon such a person as dead if, he has
not; however, they are perfect in Divine no love for God, O Nanak.’ Guru Sahib says
knowledge. that such a person is dead even with these
‘In whom are fraud and sin what good can qualities. He is like a machine for breathing
bewailing do unto them? and eating food; there is no ‘life current’ in
God, the Creator, knows everything, though him. He, who is without love for God, has
man tries to hide his sin or source of vexation, hatred, jealousy and malice in
malady. him. All the time, he remains angry and
The pious persons whose mind is pure, O
considers the other person bad and ignoble;
Nanak, obtain the Lord through loving
devotion.’ P. 450
love hasn’t as yet found an abode in his
heart. Love is God’s gift. Baba Farid has
ÇÜéÅ Á³åÇð Õêà¹ ÇòÕÅð¹ ÔË ÇåéÅ ð¯ÇÂ ÇÕÁÅ ÕÆÜË¨
ÔÇð ÕðåÅ Ãí¹ ÇÕÛ¹° ÜÅäçÅ ÇÃÇð ð¯× Ôæ¹ çÆÜË¨ described his experience in Sri Guru Granth
ÇÜéÅ éÅéÕ ×¹ðî¹ÇÖ ÇÔðçÅ Ã¹è¹ ÔË ÔÇð í×Çå ÔÇð ñÆÜË¨ Sahib. It is highly instructive –
The ritual acts that you perform do not ‘Farid, those who thought not on God when
the hair on head were black,
fall into any account. What is taken into
Rarely may turn to Him while gone grey:
account is God’s loving-worship. Show love to the Lord while the hue of
Refrain: O Nanak, call him dead who has no youth is still on thee.’ P. 1378
love for God …. ëðÆçÅ ÕÅñÆ ÇÜéÆ é ðÅÇòÁÅ èÀ°ñÆ ðÅòË Õ¯ÇÂÍÍ
èÅðéÅ - ÇîðåÕ Õ ÔÆÁË éÅéÕÅ,
ÕÔÆÁË ÕÇð Ã»ÂÆ ÇÃÀ° ÇêðÔóÆ ð¿×¹ éò¶ñÅ Ô¯ÇÂ¨
ÇîðåÕ ÕÔÆÁË éÅéÕÅ - B, B. Show loving devotion to God while
ÇÜÔ êÌÆÇå éÔÆ í×ò¿å - D, B. you are still young and your hair is black,
ÇîðåÕ Õ ÔÆÁË éÅéÕÅ,.............B
ÕÔÆÁË because when you go grey, that is old, you
‘Though one be very handsome, of high birth, will not be able to do God’s worship and
wise, a leading theologian and wealthy, he meditation. In old age, man suffers from
shall be reckoned as dead, ailments, he becomes weak. So what Farid
O Nanak, if he has not love for the says is to a great extent true. There is an
Auspicious Master.’ P. 253 edict in Gurbani -

‘So long as the disease of old age has not them? You can count; with everyman are
come, related as many as 500 persons. If there are
So long as death has not seized thy body, five-seven children, then their kins, their
So long as thy speech has not grown maternal uncles, their fathers-in-law; what
powerless,
big families are there! My relative has come.
O my mind! contemplate thou the world-
Lord.’ P. 1159 Every man’s habits and inclinations are
Üì ñ×¹ ÜðÅ ð¯×¹ éÔÆ ÁÅÇÂÁÅ¨ going to receive thoughts and impressions
Üì ñ×¹ ÕÅÇñ ×ÌÃÆ éÔÆ ÕÅÇÂÁÅ¨ from everyone. Then the mind is going to
Üì ñ×¹ ÇìÕñ íÂÆ éÔÆ ìÅéÆ¨ suffer loss. Now will man do God’s
íÇÜ ñ¶ÇÔ ð¶ îé ÃÅÇð×êÅéÆ¨ worship and try to get out of these
influences? They have occupied all his
Just as now sparrow-hawks cry for a
mind’s attention. In earlier times, there used
drop of rain, you should pray for the drop
to be wells. Water used to be drawn from
of God’s Name-Nectar. If just a drop is
them with ropes tied to buckets. The ropes
obtained –
caused marks on the terrace (around the
‘He who treasures up even a particle of well) by rubbing. As a result the rope wore
God’s Name in his heart, his praises cannot
out sooner. Many persons could not lift the
be recounted.’ P. 262
bucket straight out of the well. So they
ÇÕéÕÅ Â¶Õ¹ ÇÜÃ¹ ÜÆÁ ìÃÅòË¨
drew water by dragging. If they tried to
åÅ ÕÆ îÇÔîÅ ×éÆ é ÁÅòË¨
pull over the finger-thick groove in the well-
Just for a particle of God’s Name did platform, it would fall down after a little
Farid cry – pulling. Again it was pulled out and again
‘Saith Kabir: Ever on the Lord cry; sleep not it would fall down, and the water spilled
carelessly. out of the bucket. Guru Sahib says – ‘This
In crying for Him night and day, sometime
is what is going to happen to you, if you
must He listen to thy entreaty.’ P. 1376
meditate on the Divine Name when you
ÕìÆð Õ¶Ã¯ Õ¶Ã¯ Õ±ÕÆÁË é Ã¯ÂÆÁË ÁÃÅðÍÍ become old. ‘So you should meditate on the
ðÅÇå ÇçòÃ Õ¶ Õ±Õé¶ ÕìÔÈ Õ¶ Ã¹éË ê¹ÕÅð¨ Name right now. As you advance in years,
Sometime, God will surely hear your worldly tasks will increase and become
prayer. So, this is what Guru Sahib says – more and more burdensome – bringing up
when you grow old, then – and educating sons and daughters,
‘In the second watch, there are many ways arranging and solemnizing their marriages,
in which the attention of the mind is need of money at every step. These things
scattered. will cause grooves in your mind. Attention
Many fall into unfathomable water, suffer instead of becoming concentrated will
immersions and cannot emerge out.’ become scattered and dissipated, and the
P. 145
mind will stray about. How will you
çÈÜË ìÔ¹å¶ ðÅÔ îé ÕÆÁÅ îåÆ ÇÖ³âÆÁÅ¨
escape from foolish notions? You will
ìÔ¹å° êÂ¶ ÁÃ×ÅÔ ×¯å¶ ÖÅÇÔ é ÇéÕñÇÔ¨
develop some attachment to Name after
So many thoughts and ideas will come considerable efforts. Without concentration,
into your mind, such as – that is my son, it is difficult to enjoy Name-relish and
that my grandson, that my great grandson, develop love for it. Attaining to the ‘nirudh’
that my grand daughter-in-law, that my state [state of total restraint or control] is a
son’s father-in-law; is there any end to

far cry. Then death is unpredictable. You do worry because everybody has not heard
not know when it may swoop upon you. So about the need of meditating on God’s
don’t waste time. Make use of your time – Name. One hears at the age of sixty years,
‘There is no hitch in the way of death either another at the age of 50 years, still another
in childhood, or in youth, or in old age. at the age of 65 or 70 years. Now the 70
That time is not known, when the noose of years old repents why he wasted his youth
death shall come and fall upon thee.’ P. 254 and what he should do in his old age. Farid
éÔ ìÅÇðÕ éÔ Ü¯ìéË éÔ ÇìðèÆ ÕÛ° ì¿è¹¨ says –
úÔ ì¶ðÅ éÔ ìÈÞÆÁË ÜÀ° ÁÅÇÂ êðË Üî ë¿è¹¨ ‘Farid, those who thought not on God when
Nobody knows when the grip of the hair on head were black,
Yama’s noose may fall round your neck. Rarely may turn to Him while gone grey:
Show love to the Lord while the hue of
Then how will you meditate on God’s
youth is still on thee.’ P. 1378
Name? Guru Sahib thought that Farid’s
utterance was no doubt correct, but he also ëðÆçÅ ÕÅñÆ ÇÜéÆ é ðÅÇòÁÅ èÀ°ñÆ ðÅòË Õ¯ÇÂ¨
said – ‘It does not matter and if the Guru ÕÇð Ã»ÂÆ ÇÃÀ° ÇêðÔóÆ ð¿×¹ éò¶ñÅ Ô¯ÇÂ¨
casts his gracious glance, love and devotion But Guru Sahib says, “No, Farid, don’t
for the Name Divine can be imbibed even say like this. The Lord is always merciful.
in old age.’ But generally, the Love is the gift which God has bestowed
abovementioned statement of Baba Farid is upon the mortals. Only he receives it to
correct. And such an utterance also occurs whom He gives.
in Gurbani – ‘Farid, whether one’s hair be black or grey,
‘As Dhru and Prahlad did meditate on God’s the Lord is ever there, if one remembers Him.
Name, By one’s embracing, love for the Lord is
So do thou, O my soul, remember the Lord.’ embraced not, even though all may long for
P. 337 it.
ðÅî¹ ÜêÀ° ÜÆÁ ÁËÃ¶ ÁËÃ¶¨ This cup of love belongs to the Lord.
èÈÎÌ êÌÇÔñÅç ÜÇêú ÔÇð ÜËÃ¶ÍÍ He gives it to him whom He likes.’ P. 1378
ëðÆçÅ ÕÅñÆ èÀ°ñÆ ÃÅÇÔì¹ ÃçÅ ÔË Ü¶ Õ¯ ÇÚÇå Õð¶¨
If one develops love for the Name in
childhood, if he escapes from Maya ÁÅêäÅ ñÅÇÂÁÅ Çêðî¹ é ñ×ÂÆ Ü¶ ñ¯ÚË Ãí¹ Õ¯ÇÂÍÍ
Â¶Ô¹ Çêðî ÇêÁÅñÅ ÖÃî ÕÅ Ü¯ íÅòË åË ç¶ÇÂÍÍ
(mammon), it is an incomparable state. In
youth man does receive a jolt at the hands It is a matter of one’s liking. Many
of Maya, whether he is good or bad. If he times in youth, the mind is not inclined.
escapes from it and imbibes love and Man listens and reads all right but his mind
devotion for the Name, and if he happens does not agree. His mind does not turn
to meet a Perfect holy man, a Perfect Guru, towards God’s worship and meditation at
who can save him, as the Tenth Guru had all. Drowned in sensual pleasures, it is
saved Joga Singh, then he does succeed. lying in a state of stupor – ‘The mind is asleep
The exalted state of the likes of Dhruv and in the poisonous intoxication of wealth.’ (P. 182)
Prahlad is attained as a consequence of the Man reads Gurbani but his mind is not in
deeds of previous births. If the earlier birth it. It wanders about, why? It is because he
remains incomplete, then in the next birth has not comprehended it from within; he
love for the Name Divine comes to be reads and understands it only superficially.
imbibed in childhood itself. Well, don’t you This is not real understanding or

comprehension. Guru Sahib says, “Farid! ‘Just as on the bank of a river, children make
don’t say this. If an old person of 79 years sand houses,
or 80 years understands it, nothing is lost But a small wave of water carries them
away.’
even then.” Kabit Swaiyas, Bhai Gurdas, P. 531
Further, what does he say? He says that ÇÃ¿è Õ¶ ÇÕéÅð¶ ìÅ¬ Ç×ÌÇÔ ìÅñÕ ðÚå ÜËÃ¶,
the cup of love is not in man’s hands, it is ñÇÔð À°îÇ× íÂ¶ èÆð é èðå ÔËÍÍ
in the hands of God – ‘This cup of love On the bank of a river, children sit on
belongs to the Lord. He gives it to him whom He wet sand. Putting sand on their feet they
likes.’ (P. 1378) So without love man’s life is build sand houses. But when a wave of
a death-like state, howsoever big he may be water comes, it washes them off. The sand
in the world. Guru Sahib has said – houses cannot stand against the water.
‘He alone is truly alive in whose self is ‘Just as herds of deer sit together in a forest
lodged the Lord; ……..’
Saith Nanak, none else is truly living. Kabit Swaiyas, Bhai Gurdas, P. 531
Such a one, if alive, in ignominy lives; ÜËÃ¶ ìé ÇìÖË ÇîÇñ ìËáå Áé¶Õ ÇîÌ×,.........Í
All his gains, illegitimate.’ P. 142 Herds of deer sit in a forest; other
Ã¯ ÜÆÇòÁÅ ÇÜÃ¹ îÇé òÇÃÁÅ Ã¯ÇÂ¨ animals are sitting there with them. But if
éÅéÕ Áòð¹ é ÜÆòË Õ¯ÇÂÍÍ a tiger comes and roars, what happens?
Ü¶ ÜÆòË êÇå ñæÆ ÜÅÇÂÍÍ They all run away helter skelter.
Ãí¹ ÔðÅî¹ Ü¶åÅ ÇÕÛ° ÖÅÇÂ¨ ‘- if just one tiger roars the deer run away
Without the Name man loses honour – and do not look back.’
both in this world and the world hereafter Kabit Swaiyas, Bhai Gurdas, P. 531
at the Divine Court. What he eats is .......Â¶Õ ÇîÌ×ðÅÜ ×ÅÜ¶ ðÇÔú é êðå ÔË¨
illegitimate. He eats what God has Similarly –
bestowed on him and yet he remembers ‘The visible world and its awareness,
Him not. templation and understanding cease to be
So, in this way, until loving devotion distinct when love rises in the heart.’
for God arises in the heart, man’s ritual Kabit Swaiyas, Bhai Gurdas, P. 531
actions are lifeless. ÇçzÃÇà Ãìç¹ Áð¹ Ã¹ðÇå ÇèÁÅé Ç×ÁÅé,.........Í
‘Just as gathering straw by straw bundles of Then the mind is intoxicated with
straw are made to build a shed …. Divine joy. All ritual actions cease to have
Kabit Swaiyas, Bhai Gurdas, P. 531 any effect. So, the only way to cross ritual
Çåé° Çåé° î¶Çñ ÜËÃ¶ ÛÅÇé ÛÅÂÆÁå ê¹Çé,......Í actions is to come into the Guru’s refuge
Collecting straw by straw, man makes with love and devotion –
bundles of straw and then they are tied to Refrain: Come to the refuge of the Perfect
form a shed – Guru,
If you wish to be liberated while living
‘But a little spark reduces it to ashes.
…….
èÅðéÅ - ôðé êÈÇðÁ» ×¹ð» çÆ ÁÅ ÜÅ,
......Á×Çé êÌ×ÅÃ åÅÃ íÃî Õðå ÔË¨
ÇÜ¿ç¶ Ü¶ åËº êÅð ¦ØäË - B, B
But a small fire burns it to ashes in an ÇÜ¿ç¶ Ü¶ åËº ÜÆ, êÅð ¦ØäË - B, B.
instant. ôðé êÈÇðÁ» ×¹ð» çÆ ÁÅ ÜÅ,.......B

Come to the Guru’s refuge with love. poured into it. There are germs where
What kind of love is it? people bathe in the river. The doctors warn
the devotees that they should not rinse their
‘When man breaks with all the people and
mouth with Ganga-water as it is polluted
kindered, then does the Carpenter come of
His own accord.’ P. 657 and full of germs and they may contract
cholera, jaundice etc. Earlier the bed of the
ñ¯× Õ°à¿ì ÃíÔ¹ å¶ å¯ðË åÀ° ÁÅêé ì¶ãÆ ÁÅòË Ô¯¨
river had the property of purifying its
Only when the Guru’s love abides in water. So it is of that time that Bhai Gurdas
the heart, and man does not care for any has written.
one – neither for the people, nor for his
‘Just as a woman without husband has no
family, nor for anybody else and he comes sons ........’
into the Guru’s refuge by enshrining this Kabit Swaiyas, Bhai Gurdas, P. 535
type of love in heart, then does he cross .........éÅÇð é íåÅð Çìé° Ã¹åé ÁÇéÕ ÔËÍÍ
the world ocean and stand liberated.
‘Just as without sowing the seed, there
‘Just as without sitting in the ship man
cannot sprout any plant...’
cannot cross the ocean ........’
ÜËÃ¶ Çìé¹ ìÆÜ ì¯Â¶ ÇéêÜË é èÅé èÅðÅ,.........Í
ÜËÃ¶ î»Þ ìËá¶ Çìé° ì¯ÇÔæÅ é êÅÇð êðË,.......Í
If you want to cross the ocean, you Without sowing the seed, no plant
must board a ship. does grow.
‘Just as the shell without the special
‘………… just as without the touch of the
raindrop does not produce a pearl...
philosopher’s stone no metal can change into
gold.’
Kabit Swaiyas, Bhai Gurdas, P. 538 ......ÃÆê ÃÉ»Çå ìÈ¿ç Çìé° î¹ÕåÅ é îÅÇéÕ ÔË¨
........êÅðÃ êðÃË Çìé° èÅå° é ÕÇéÕ ÔË¨ Unless the ‘swanti’ (rainfall during a
As long as you do not touch a baser special period of the lunar month) raindrop
metal like iron, copper and brass with a falls into the shell, it does not bear a pearl.
philosopher’s stone, it is not transmuted ‘Similarly, without coming into the Guru’s
into gold. refuge,
Man’s birth and death are not effaced.’
‘Just as no water except that of the Ganges
is pure and holy.’
Kabit Swaiyas, Bhai Gurdas, P. 538 åËÃ¶ ÔÆ Úðé ÃðÇé ×¹ð í¶à¶ Çìé°,
Üéî îðé î¶Çà Üé é ÜÅé ÕÔË¨
ÜËÃ¶ Çìé° ×¿×Å é êÅòé ÁÅé Ü« ÔË,......Í
Similarly, as long as man does not
Earlier the water of the Ganges was
come into the refuge of the Perfect Guru
considered pure and holy. At that time dirty
and practises the holy Word in his life, and
streams and drains did not flow into it.
aligns with it with loving devotion, he will
People did not defecate and urinate in the
continue to take birth and die again and
streams, rivers etc. People were careful lest
again, that is, his coming and going or birth
filth should flow into the rivers. Now it is
and death will not come to an end.
Kalyuga. First of all, our devotion-less and
inexperienced people have attacked these So, Bhai Mansukh Ji said, “O King! I
pilgrim centres. The filth and refuge of all have told you all these things because you
the cities on the banks of the Ganges is do not talk of the Guru, you worship the

gods, go to the temple and offer worship to ‘Everyone goes about saying – ‘I, I’ –
Saligram (stone idol worshipped by without God’s Name egoism departs not.
Hindus). This kind of worship will not Nanak, they who are dyed in the Name lose
enlighten you. Enlightenment does not their pride and remain absorbed in the True
Lord.’ P. 426
come without the Guru’s guidance and
instruction – ÔÀ° ÔÀ° ÕðçÆ Ãí ÇëðË Çìé° ÃìçË ÔÀ° é ÜÅÇÂÍÍ
ÃìçË
éÅéÕ éÅÇî ðå¶ Çåé ÔÀ°îË ×ÂÆ ÃÚË ðÔ¶ ÃîÅÇÂ¨
‘Brother! without the Guru’s guidance comes
not illumination. Until God’s Name is attained, man is
Know this from Brahma, Narad and Vyas, not rid of pride or ego. The world is going
author of the Vedas.’ P. 59 down and down without the Name. It is
íÅÂÆ ð¶ ×¹ð Çìé¹ Ç×ÁÅé¹ é Ô¯ÇÂ¨ man’s ‘Ego’ which hinders his union with
êÈÛÔ¹ ìÌÔî¶ éÅðçË ì¶ç ÇìÁÅÃË Õ¯ÇÂÍÍ God.
‘If hundred moons arise and a thousand suns ‘The wall of pride and ego intervenes
appear, even with such light, there will be between me and God. He is heard to be
pitch darkness without the Guru.’ P. 463 close by.
Ü¶ ÃÀ° Ú¿çÅ À°×òÇÔ ÃÈðÜ ÚóÇÔ ÔÜÅðÍÍ Between me and the Lord is a fine curtain
Â¶å¶ ÚÅéä Ô¯ÇçÁ» ×¹ð Çìé¹ Ø¯ð Á³èÅð¨ like the wings of a butterfly but seeing Him
not, I deem Him distant.’ P. 624
Darkness of ignorance is not dispelled
by ritual worship. The rest of the world is ÔÀ° ÔÀ° íÆÇå íÇÂú ÔË ìÆÚ¯ Ã¹éå ç¶ÇÃ ÇéÕàÅÇÂú¨
getting drowned in ‘ego’ because the cure í»íÆðÆ Õ¶ êÅå êðç¯ ÇìéÇìé°° ê¶Ö¶ çÈðÅÇÂú¨
lies only with the Guru. The cure of ‘ego’ A thin veil like a butter-fly wing or a
is only with the Guru and none else. The plastic paper has been created between
world is all the time behaving in an ‘ego- man’s soul and God. A car or any other
centric’ manner. That is why it is sinking vehicle will not move if a paper is placed
and declining. before the distributor from which current
Refrain: The world is getting drowned in ‘I- passes. Everything else may be perfectly all
ness’ and ‘ego’ ……. right, engine etc., but the car will not move
èÅðéÅ - â°ì¼ Ç×ÁÅ Ã¿ÃÅð ÜÆ, howsoever hard you may try because a veil
îËº îËº å¶ ÔÀ°º ÔÀ°º ÕðçÅ - B, B or wall has been created. In the same
îËº îËº å¶ ÔÀ°º ÔÀ°º ÕðçÅ - B, B. manner, man may perform ritual acts, give
â°¼ì Ç×ÁÅ Ã¿ÃÅÅðð ÜÆ,........B charity, visit pilgrim centres and gurdwaras,
go to Hemkunt Sahib, Hazoor Sahib, Kabah,
The whole world – whether rich or
Kidarnath, Badrinath, Kashi, Paryag and
poor, educated or uneducated, whether
other holy places, but the veil of ‘ego’ on
explicator, Gurbani-singer, author or
his mind will not let him be united with
anybody else – is drowned in ‘ego’ and ‘I-
God. ‘The wall of pride and ego intervenes
ness’.
between man and God, although He is heard to
‘Practising ego and pride evils increase ever.
be close by.’ (P. 624) Therefore, pray to Guru
In worldly love and greed the world is
Sahib, “O Sovereign! destroy my ego’. Be
drowned.’ P. 1192
concerned about your ailment which is
ÔÀ° ÔÀ° Õðå ìè¶ ÇìÕÅð¨
indeed very serious and terrible. As long as
î¯Ô ñ¯í â±ì½ Ã¿ÃÅð¨
man suffers from this malady, he cannot
The world is drowned in ‘ego’ and have any poise and peace –
attachment.

Refrain: Man takes birth and dies, While creating the universe, God formed the
Bound to ego is he …. primal nature alongwith its three modes.
èÅðéÅ - Ü¿îçÅ å¶ îðçÅ ÔË, When the reflection of the Supreme
ÔÀ°îË çÅ ì¿Çé·ÁÅ Ô¯ÇÂÁÅ - B, B
ÔÀ°îË çÅ ì¿Çé·ÁÅ Ô¯ÇÂÁÅ - B, B. Conscious Power fell upon nature, then,
Ü¿îçÅ å¶ îðçÅ ÔË,.........B first of all, in various minds the ‘ego’ sense
was awakened, which is called ‘haumein’
‘The nature of ego is this that man goes
about his business in pride. (ego or self-conceit). The same Conscious
The trammel of ego is this that man, again Power created understanding or intelligence
and again, enters into existences.’ P. 466 in various minds, and totality or unity
ÔÀ°îË Â¶ÔÅ ÜÅÇå ÔË ÔÀ°îË Õðî ÕîÅÇÔ¨ assumed various distinct and diverse forms
ÔÀ°îË Â¶ÂÆ ì¿èéÅ ÇëÇð ÇëÇð Ü¯éÆ êÅÇÔ¨ or beings. In this manner, the light of the
He, who is bound in egoism, takes Supreme Conscious Power fell upon the
birth and dies again and again, until the individual mind, which created the sense of
veil of ‘egoism’ is removed. But, holy ‘I-ness’. Owing to ‘I-ness’, we started
congregation! it is very difficult to rend the working under ‘ego’. As a result we became
veil of egoism. Guru Sahib has counted all bound in ‘egoism’. Since then we have been
the big holy men and saints. All of them taking birth and dying. The entire problem
were involved in ‘ego’. But by practising is this much. If the sense of ‘I-ness’ is
and contemplating the Guru’s Word, ‘ego’ destroyed, that is, man’s mind breaks out of
is destroyed. ‘ego-sense, he can be liberated and attain to
‘Ego is at variance with the Name;: the Supreme state, and our small ‘self’ can
The two dwell not in one place.’ P. 560
merge in the ‘Supreme Self’ and become
ÔÀ°îË éÅòË éÅÇñ Çòð¯è¹ ÔË ç¹ÇÂ é òÃÇÔ ÇÂÕ áÅÇÂ¨ indistinct from Him.
When the mind is illumined and one ‘As the Lord of the universe has shown
comes to see light of the all-pervasive Lord grace,
in all beings, then ‘I’ is destroyed. ‘I-ness’ Effaced is all sorrow.
ceases to exist. All become God Himself, Saith Nanak: As the Guru demolished the
One God alone. The sense of being distinct wall of egoism,
and separate is destroyed – the particular Is the gracious Lord attained.’ P. 624
sense that ‘I am’, the ‘ego-sense’ is effaced. íÇÂú ÇÕðêÅ« Ãðì Õ¯ áÅÕ°ð Ã×ð¯ çÈÖ¹ ÇîàÅÇÂú¨
As soon as ‘egoism’ is destroyed, man’s ÕÔ¹ éÅéÕ ÔÀ°îË íÆÇå ×¹Çð Ö¯ÂÆ
mind ceases to be attached to the world. åÀ° çÇÂÁÅð¹ ìÆáñ¯ êÅÇÂú¨
‘My mind has now reverted to its original When the Guru dismantled the wall of
purity.’ P. 327 egoism by illuminating me with the light of
Áì îé¹ À°ñÇà ÃéÅåé¹ ÔÈÁÅ¨ the Name Divine, I was united with God.
As long as ‘I’ or ‘ego’ remains, no union
It goes back to the source from where
with God is possible. In this manner, loving
it came. From what or whom had the ‘mind’
devotion for God is essential for
been formed? From the Perfect and demolishing ego and attaining union with
Immaculate Soul. Waheguru (God) and Him.”
soul, Brahma (Creator) and ‘Parmatma’
So Bhai Mansukh Ji told this path to
(Supreme Soul) are all one and the same.

King Shivnabh. He explained to the King, Singhs mooted this question: “Why has God
“Unless and until man imbibes love for created this world?” Everybody expressed
God, he does deeds or ritual acts bereft of his own views on the subject. Then all
loving devotion to Him. Such a person is suggested that they should ask Guru Sahib
foolish and immature because he does not
why God created the world. Guru Sahib
know that these ritual actions and
replied, “God has created this world for his
observances are not falling into God’s
account. These ritual acts, owing to the beloved ones. He has provided all the
influence of ‘I-ness’, are bonds or shackles; comforts and conveniences for the holy and
only selfless actions done without any not for the apostates or irreligious –
desire for fruit or reward are the cure for ‘Kabir, the earth belongs to the saints, but
removing mind’s filth or impurity because the thieves have occupied it.
the fruit of selfless ritual acts is God’s The earth feels not their burden but to them
loving worship. Through loving worship it is a clear gain.’ P. 1375
and devotion, man can gain Divine ÕìÆð èðåÆ ÃÅè ÕÆ åÃÕð ìËÃÇÔ ×ÅÇÔ¨
knowledge. Knowledge without means or èðåÆ íÅÇð é ÇìÁÅêÂÆ À°é ÕÀ° ñÅÔÈ ñÅÇÔ¨
spiritual practice is a maze or delusion. So Thieves have usurped the land which
Divine Name is the primary means. Without had been created for the holy. ‘For the sake
imbibing and cultivating love for the Name, of the holy has the Lord installed the three
one cannot merge with and achieve oneness worlds.’ (P. 224) Abiding in this land, they
with Him. Such is the Guru’s edict – were to reflect upon and comprehend the
‘They are irreligious, foolish and false soul. The saints were to offer loving
persons, who have no love for God.’ P. 169 devotion to God, who loves them.
ÇÜé ÕÀ° êÌÆÇå éÅÔÆ ÔÇð Ã¶åÆ ‘The Lord hungers for the loving devotion of
å¶ ÃÅÕå îÈó éð ÕÅÚ¶¨ the holy.’
Those who do not love or worship Bhai Gurdas Ji, Var 10/8
God are foolish and immature – ×¯Çì¿ç íÅÀ° í×Çå çÅ í¹ÖÅ¨
‘They suffer exceedingly extreme agony of God too was to love His beloved
birth and death, and repeatedly die and devotees. So the world was created for the
putrefy in ordure.’ P. 169 loved ones, so that they might offer loving
Çåé ÕÀ° Üéî¹ îðä° ÁÇå íÅðÆ devotion and worship to the Lord. Only
ÇòÇÚ ÇòÃàÅ îÇð îÇð êÅÚ¶ÍÍ rare ones here attain to God and become
They suffer punishment. They will acceptable to Him through loving devotion.
continue to take birth and die. They will ‘In his heart is lodged holy truth and sincere
come into existence again and again and devotion.
Saith Nanak in supplication: To such am I a
putrefy in filth.
slave.’ P. 224
‘For the sake of the holy (saints) has the Lord
ÃÅÚ¹ ÇðçË ÃÚ¹ êÌ¶î ÇéòÅÃ¨
created the three worlds.’ P. 224
êÌäòÇå éÅéÕ Ôî åÅ Õ¶ çÅÃ¨
Ã¿å Ô¶Çå êÌÇí Çåzíò
òää èÅð¶¨
In their life and conduct comes truth;
God has been exceedingly kind to truth becomes lodged therein.”
create the world. About this, once the
So he (Bhai Mansukh Ji) explained to

Raja Shivnabh, “O King! my holy preceptor, Nanak, we should hear somewhat and speak
Guru Nanak does not make the people somewhat of the Lord.’
leave their homes. He does not make them P. 661
give up their family. Rather he transforms Üì ñ×¹ ç¹éÆÁÅ ðÔÆÁË éÅéÕ ÇÕÛ° Ã¹äÆÁË
their mind and heart. He makes them die ÇÕÛ° ÕÔÆÁË¨
while living. He makes them die or Continue uttering something to the
unattached to the world, and alive or Lord; don’t become a recluse, and don’t
attached to the Lord, which is true living. become silent saying that you have taken a
My holy preceptor, Guru Nanak says – vow of silence for one year or two.
‘There is no need to leave the home, or Continue speaking and telling about God.
renounce family life. Rather give up the bad If God has given you the boon of
practices of family life.’ Bharthari gave up knowledge, continue disseminating it
his kingdom; so did Gopi Chand renounce among the deserving people to dispel their
his dominions. But my holy preceptor, illusions and wrong notions. My True Guru
Guru Nanak says – ‘If Bharthari were sitting wants to cure the world because it is
on the throne and he had gained this afflicted with the malady of ego. Man
knowledge there itself, then how much himself is miserable and spreads misery
happier would have been the world under around him.” At this the King said, “But
the rule of justice of righteousness? If Gopi isn’t, family life grasping and shackling?”
Chand had continued to rule his Bhai Mansukh replied, “No; my Guru
dominions, he would have inspired many Nanak has described the way to remain
people to follow the path of goodness and unattached even in family life.”
virtue.’ So my True Guru makes the people
“How?”
‘yogis’ – ‘yogi’ is one who is aligned with
God. But he does not align them by making My Guru Nanak says –
them smear their body with ashes, leave the ‘Daughters and sons are God’s gifts.’
home, or stop wearing clothes. He says – èÆÁÅ êÈå° Ãí ÔÇð Õ¶ ÕÆÂ¶¨
‘Eat and drink with moderation; put on Sons and daughters have been
simple clothes, and live with your family bestowed on you by God Himself very
moderately – much like the company of the holy. Make
‘By meeting the True Guru, man comes to them intelligent and capable, but don’t be
know the perfect way (of life). possessive about them. Say and consider
While laughing, playing, dressing and eating, like this – ‘They are God’s gifts. I am just
he gets emancipated.’ a manager. I have only to fulfil my duties
P. 522 and obligations as a father. Don’t fall into
éÅéÕ ÃÇå×¹Çð í¶ÇàÁË êÈðÆ Ô¯òË Ü¹×Çå¨ attachment with them. So in this way, living
ÔÃ¿ÇçÁÅ Ö¶¦ÇçÁÅ êËé§ÇçÁÅ ÖÅò¿ÇçÁÅ ÇòÚ¶ Ô¯òË î¹ÕÇå¨ with the family if you practise charity, you
My True Guru says, “Align the family will give up lure for money. If you tolerate
you live in with God. By doing so shall all world’s taunts, go through joys and
be blessed. If you are living in society, sorrows, you will form the habit of being
don’t sit idle. Don’t enjoy your seclusion; tolerant.”
continue doing something for the people – “What is Guru Nanak Sahib’s advice
‘As long as we are in the world, when man is faced with insults, difficulties

and unseemly things?” asked the King. This knowledge has to be enshrined in
Bhai Mansukh replied, “My Guru the mind. Thirdly, the dealing with the
Nanak says that all this is happening world is that of non-attachment. Such a one
according to God’s will – ‘Whatever pleases does not attack anyone who says something
Thee is a good pursuit.’ (P. 4) O God! insulting and offensive; he ignores it.
whatever pleases Thy will is a good task. So in the way, Guru Sahib enables the
So, in this way, my holy preceptor Guru devotees to attain to the Supreme state of
Nanak does not make the devotees exaltation in family life itself. He makes
renounce their home and family, but he them realize and perform their family and
does tell them not to get totally submerged social duties and obligations. He also tells
or lost in family life or the household. them that ‘love’ is at number one – love for
While earning wealth and acquiring God, love for the Guru, love for the
property, man should not become deluded Gurmukh (Guruward or Guru-directed),
and oblivious of God. He should live like and love for society. These are four kinds
a manager unattached with what he is of love. All of them emanate from ‘love for
managing. Just as a nurse rears another’s God’, or you may say – ‘First is love for
son, you should live with your family. Only
the Gurumukh (Guruward), love for the
do your duties and shoulder your
saint or holy man. The saints or holymen of
household obligations. My Guru makes the
king rule his kingdom righteously and the Guru’s abode make the devotees fall in
justly. So Guru Nanak Sahib’s object as love with the Guru only. By narrating sweet
explained to me falls into three parts. The and pleasant things about the Guru, they
chief among them is ‘bhakti’ (God’s align the devotees with Guru Nanak and fall
devotional worship), which is of nine types in love with him; they do not make them
– Simran bhakti (worship by meditating upon fall in love with their own persons. They
God’s Name), Kirtan bhakti (worship by say – ‘Don’t fall in love with me. Don’t
singing Gurbani or God’s laudations), consider me anything; I am a very humble
Sarwan bhakti (worship by listening to servant of the Guru. Don’t bow to me; pay
Gurbani or God’s Name). So, God’s obeisance to the Guru.’ They align the
devotional worship has been made the devotees with the Guru. When we go into
most important thing in man’s life. In the the Guru’s refuge, they say – ‘Now align
mind is the belief and knowledge that yourself with God’. Then they teach the
nothing exists here except God, who devotees how to love God, and assert that
Himself has assumed countless forms.
a man without love for God is dead.”
‘Some say, He is subtlest of the subtle,
Others that, of the evolved, He is the most So such discourses was Bhai Mansukh
Evolved. delivering to Raja Shivnabh. The King too
He it is who created the earth, the sky, the listened to them attentively and lodged
underworld.
them in his heart. In this manner, Bhai
“The One” was also called “the many”.’
Shabd Hazare, Tenth Guru Mansukh held holy discourses daily. One
day, Bhai Mansukh said, “O King! now the
ÃÈÛî å¶ ÃÈÛî Õð ÚÆé¶ ÇìÌèé ÇìÌè ìåÅÂ¶¨
íÈî ÁÕÅÃ êåÅñ ÃíË ÃÇÜ Â¶Õ Áé¶Õ ÃçÅÂ¶¨
idea of going back to my native country has

come into mind.” Holy congregation! You But if I see Thee not, I die.
may yourself imagine what was the King’s Without the Beloved, the separated lover can
state of mind at that time. Tears started take not courage.’ P. 1100
flowing from his eyes. He started sobbing ÇòÛ¯óÅ Ã¹ä¶ â°Ö¹ Çòä° Çâá¶ îÇðúÇç¨
and sighing, and said, “Bhai Mansukh Ji! ìÅÞ¹ ÇêÁÅð¶ ÁÅêä
ÁÅêä¶¶ ÇìðÔÆ éÅ èÆð¯Çç¨
with great difficulty have you pulled me Bhai Mansukh was standing ready to
out of the well of darkness and ignorance board the ship. The ship was preparing to
where I had fallen. Now what shall I do? It sail. The King had come to see him off.
was you who put the spark of Guru Tears were flowing from his eyes profusely.
Nanak’s love in my heart, but having a “Mansukh! you have made me fall in love
glimpse of you I felt satisfied that I was with you. You are yet to leave. I am seeing
seeing Guru Nanak Sahib himself whom I that you are preparing to leave. You are
had never seen. I had developed invisible going to depart; how shall I live without
love for Guru Nanak Sahib, but in the you? Stay for two days more. Renouncing
presence of your love, I did not feel the my kingdom, I shall accompany you. I shall
pangs of separation from him. And now the smear my body with ashes, I shall disrobe
separation from you is separation from the myself and keep long matted hair. Please
Guru, which I will not be able to bear.” take me to the Guru, the holy preceptor,
my beloved one.” Such requests did the
Thus did he express his feelings – king make to Bhai Mansukh.
Refrain: In no way is my heart com-
forted, Bhai Mansukh said, “O King! there is
For bad is the torment of separa- no need for you to go, for my True Guru
tion. has the faculty of knowing others’ thoughts
èÅðéÅ - èÆðÜ èð¶ éÅ, ÇÕò¶º îé î¶ðÅ, –
ÇòÛ¯ó¶ òÅñÅ ç¹Ö ÔË ì¹ðÅ - B, B. ‘He knows the innermost thoughts of all
î¶ð¶ ÇêÁÅð¶, ÇòÛ¯ó¶ òÅñÅ ç¹Ö ÔË ì¹ðÅ - B people.
èÆðÜ èð¶ é éÅ,
Å, ÇÕò¶º îé î¶ðÅ,.........B He knows the ache and suffering of both
good and bad,’
One is real separation from someone. Kabyobach Benati, Tenth Guru
The other is when a beloved person says
Øà Øà Õ¶ Á³åð ÕÆ ÜÅéå¨
that he is going to leave. It is very difficult
íñ¶ ì¹ð¶ ÕÆ êÆð êÛÅéå¨
to hear this. This can be gauged only by
one who suffers the separation from a dear He knows the ache and agony of
one. Holy congregation! every one cannot everyone. You should remember him while
appreciate it. For others, it becomes only a living here. You won’t be able to meet him
story to be talked about. For the world, it by going with me. We do not know where
may be ‘Basantar’ (God of Fire), but he, he may have gone. He continues wandering
whose house is on fire, calls it fire; he never all over the country and abroad to liberate
says that the God of Fire has been kind to the world. He goes wherever somebody
him. He says that his house is on fire. It is remembers him with love and is stuck up
painful and difficult to hear this. on the spiritual path. He reaches there to
unite him with the Formless One by giving
‘Even if I hear of separation from Thee,
grieve I, O my Lord.
him full Divine knowledge.”

The King said, “What torments me is sky with their wings. What happens to them
that you will vanish from my sight. when they are separated from their beloved
Gradually, the sails of the ship will cease ones –
to be visible. I don’t think that I shall be ……….. as soon as they spy their beloved,
able to go back to my kingdom. It seems they come flying down to them.’
to me that I shall fall into the sea.” Kabit Swaiyas, Bhai Gurdas Ji, 207
Bhai Mansukh consoled him a lot .......éÅÇð ç¶ÇÖ àÈàå ÁÕÅÃ å¶¨
because – ‘on hearing of separation one Pigeons fly in the sky. But the moment
feels pain; to be without sight of the a pigeon sees its she-pigeon picking grain
Beloved is death.’ One dies without seeing at a place, it flies down and joins its mate.
the Beloved; One cannot survive. He said, Flying with its wings, it comes down on the
“Ask some woman who loves her husband earth. Look! how much even they (birds)
and is stricken with the pangs of separation. love each other!
Her husband is away to some distant place; ‘But Thou art the knower and treasure all
she is not having a sight of him; she is not kinds of knowledge, O my Beloved One …..
being able to meet him; no message is Kabit Swaiyas, Bhai Gurdas Ji, 207
coming from him.” About such a one, Bhai å°î å¯ Úå°ð çÃ ÇìÇçÁÅ Õ¶ ÇéèÅé ÇêÌÁ,........Í
Gurdas Ji writes – O beloved True Guru, you are the
‘The love-sick woman suffering from the storehouse of all knowledge. You are the
pangs of separation from her beloved ……… treasure of fourteen branches of knowledge.
Kabit Swaiyas, Bhai Gurdas Ji, 207 You are an image of purity and virtue. Why
ÇìðÔ Çìú× ð¯× ç¹ÇÖå Ô¹ÇÂ ÇìðÔéÆ,........Í don’t you rid the seeker-spouse of the fear
The wife separated from her husband of the separation-enemy, who lives by your
is in a state of torment – prop and support?
‘……… heaving deep sighs, she gives ‘………. rid the wife of the fear of separation
messages for him to the way farers.’ from her Lord.’
Kabit Swaiyas, Bhai Gurdas Ji, 207 Kabit Swaiyas, Bhai Gurdas Ji, 207
..........ÕÔå Ã¿ç¶Ã êÇæÕé êË À°ÃÅÃ å¶¨ .......ÇåzÁ é Û°âÅòÔ¹ ÇìðÔ Çðê¹ åzÅÃ å¶¨
Sighing and sobbing, she asks the way- You are omniscient and know
farers – ‘Brother! where are you going? If everything. Why don’t you free me from the
you are going to such and such place, venomous stings of the serpent of
convey this message to my husband that I separation?
am very unhappy without him. Please ‘Kabir, the serpent of separation from the
narrate my sad plight to him and tell him Lord abides within my mind and it yields to
that I am sighing for him like this. no charm.
Look at the species of lusting creatures and He, who is separated from his Lord, lives
birds like the pigeon ……… not. If he lives, then becomes he insane.’
Kabit Swaiyas, Bhai Gurdas Ji, 207 P. 1368
ç¶ÖÔ¹ Çåz×ç Ü¯Çé êÌ¶î ÕË êð¶òÅ, êð Õð, .....Í ÕìÆð ÇìðÔ¹ í¹ï¿×î¹ îÇé ìÃË î³å° é îÅéË Õ¯ÇÂÍÍ
The species of lusting creatures, the ðÅî Çìú×Æ éÅ ÜÆÁË ÜÆÁË å ìÀ°ðÅ Ô¯ÇÂ¨
flying ones – partridge, sheldrake, black bee Refrain: One separated from God lives not
and birds. Look! they are flying high in the ……..

èÅðéÅ --éÅ
éÅ ÜÆò¶, Õ¯ÂÆ ðÅî çÅ Çìú×Æ Refrain: Stricken am I by he dart of sepa-
- B, B ration;
ðÅî çÅ Çìú×Æ Õ¯ÂÆ, - D, B. None knows the torment of my
éÅ ÜÆò¶, Õ¯ÂÆ ðÅî çÅ ÇÇìú×Æ.....
ìú×Æ..... - B heart.
Suffering from the torment of èÅðéÅ --ÇìðÔ¯º
ÇìðÔ¯º òÅñÅ ú, ìÅä ñ¼Ç×ÁÅ -
B, B
separation, sighing and sobbing Sita Ji sends
î¶ð¶ ÇÔðç¶ çÆ êÆó éÅ ÜÅä¶, -B, B.
this message to her husband Sri Ram ÇìðÔº̄ òÅñÅ ú, ìÅä ñ¼Ç×ÁÅ - B
Chander Ji, “O Lord! look at the flying
Only he, who is stricken by the darts
birds in the sky. The moment they spy their
of love, knows the pangs of separation, and
beloved spouse, they come flying down
none else.
and sit beside them. This love for the
beloved exists even in the birds. You are ‘Those afflicted with the pain alone feel it.
omniscient. Why don’t you rid me of the The passion of devotion to God is like pierced
enemy of this separation-torment? The arrows.’ P. 327
enemy of union is separation. Why don’t ñÅ×Æ Ô¯ÇÂ Ã¹ ÜÅéË êÆðÍÍ
you liberate me from the fear of ðÅî í×Çå ÁéÆÁÅñ¶ åÆð¨
separation?” They are sharp and pointed arrows –
She further said, “Just as the twinkling ‘For a sight of the Lord my heart yearns, as
stars on a dark night are frightening, one thirsty without water.’ P. 861
similarly, the pangs of separation from your ÔÇð çðÃé ÕÀ° î¶ðÅ îé¹ ìÔ¹ åêåË
lotus feet are grieving me. Why don’t you ÇÜÀ° ÇåzÖÅò¿å° Çìé° éÆðÍÍ
create sunlight within me by letting me Like a thirsty man without water, I am
have a glimpse of you? deeply yearning for a vision of Guru
‘Separated from thy feet even the twinkling Nanak –
stars are tormenting; ‘My heart with the arrow of love is struck.’
Create the light of the sun with thy P. 861
glimpse.’
Kabit Swaiyas, Bhai Gurdas Ji, 207 î¶ðË îÇé êÌ¶î¹ ñ×¯ ÔÇð åÆð¨
Úðé Çìî¹Ö ç¹Ö åÅÇðÕÅ ÚîåÕÅð, The shaft of the Guru’s love has
Ô¶ðå ÇÔðÅÇÔ ðÇò çðÃ êÌ×ÅÃ å¶¨ pierced my heart; it is the arrow of love-
sickness. Sita Ji was abducted by Ravana.
So, in this way, the ship started sailing.
Sri Ram Chander Ji sent Hanuman to Lanka
Raja Shivnabh stood their watching the ship.
to get tidings of her from the latter’s
Many others standing on the shore also
prisons. When he returned, Ram Ji asked
watched his state. Tears were flowing from
him –
his eyes. He was baffled and confused.
Although he had never seen and met Guru “O Hanuman! tell Raghubir! (me) have you
Nanak Sahib, yet he was attracted towards brought any news of Sita?”
him through Bhai Mansukh. He wondered “I have, O Lord! She is abiding unblemished
what would become of him. He thought in Ravana’s garden in Lanka.”
“Is she living?”
that by good fortune he had met a holy
“Only in name, O Master.”
companion of the Guru who had pulled
“Why did she not die of separation from
him out of the abyss of ritualism and
me?”
aligned him with love of God -

“Her life breath is in thy lotus feet; Death’s experienced or felt this love –
myrmidons come but do not find it.” ‘Sit not idle those who, in their heart, have
The torment of separation from the intense yearning.
beloved is known only to that person who Day and night in their eyes flows love’s
is afflicted with it. What does the other slumbering.
On an endless march urges them, one sole
person know about it? The heart or mind
longing.
bereft of the beloved’s love is like a Know they not any place before their love’s
cremation ground; it is like parched and meeting.
burnt earth where not even a blade of grass So ever and ever are they moving.’
can grow. A Gurmukh lit the spark of Dr. Bhai Vir Singh Ji
devotional love in the heart of Raja ÃÆé¶ ÇÖ¼Ú ÇÜé·» é¶ ÖÅèÆ ú Õð ÁðÅî éÔÄ ìÇÔ¿ç¶Í
Shivnabh and created the Guru’s charm ÇéÔ¹¿ òÅñ¶ éËä» ÕÆ éÄçð ú Ççé¶ ðÅå êÂ¶ òÇÔ¿ç¶Í
therein. Who else but the True Guru could ÇÂÕ¯ ñ×é ñ×Æ ñÂÆ Ü»çÆ ÔË à¯ð Áé§å À°é·» çÆ
apply balm to the heart stricken with the òÃñ¯º À°ð¶ î¹ÕÅî é Õ¯ÂÆ Ã¯ ÚÅñ êÂ¶ Çéå ðÇÔ¿ç¶Í
torment of separation?
In this way –
‘The Lord alone my affliction knows, the
‘Join, join, O my mates, sing the praises of
suffering of my heart.’ P 861
my Lord and follow the counsel of the
ÔîðÆ ì¶çé ÔÇð êÌí¹ ÜÅéË patient True Guru.
î¶ð¶ îé Á³åð ÕÆ êÆð¨ Fulfil Thou, O Lord God, the desire of slave
Only my Lord God knows my malady Nanak. By beholding Thee my body abides in
and the pain within my heart; none else peace.’ P. 862
knows about it. Çî« Çî« ÃÖÆ ×¹ä ÕÔ¹ î¶ð¶ êÌí Õ¶
‘He who discourses to me of the Divine ñ¶ ÃÇå×¹ð ÕÆ îÇå èÆð¨
Beloved, Üé éÅéÕ ÕÆ ÔÇð ÁÅÃ ê¹ÜÅòÔ¹
Is alone my loving brother, my true brother.’ ÔÇð çðÃÇé Ã»Çå ÃðÆð¨
P. 862 So such a love-sickness was roused in
î¶ð¶ ÔÇð êÌÆåî ÕÆ Õ¯ÂÆ ìÅå Ã¹éÅòË his heart. Not one day, two days or ten
Ã¯ íÅÂÆ Ã¯ î¶ðÅ ìÆð¨ days passed but time kept passing, and he
He who tells me about my Beloved was lost in such a stream of thought that he
Lord, he is very close to me – ‘He is my became oblivious of eating, drinking and
loving brother, my true brother.’ everything. He would come to the seashore
‘Nanak, what hast thou to offer to any that where came ships from India, and he
to thee His message brings? expressed the feelings and emotions of his
To offer Him my severed head for a seat; heart in the following words –
without this head to serve Him.’ P. 558 Refrain: O my Beloved One, come and
åË ÃÅÇÔì ÕÆ ìÅå ÇÜ ÁÅÖË ÕÔ¹ éÅéÕ ÇÕÁÅ çÆÜËÍÍ enquire about me.
ÃÆÃ¹ òã¶ ÕÇð ìËÃä° çÆÜË Çòä° ÇÃð Ã¶ò ÕðÆÜËÍÍ Tears are streaming from my
eyes.
This is about the living persons, and
not of the dead. He in whose heart there is èÅðéÅ - î¶ðÆ ÃÅð å±¿ ñË ñË ÁÅ Õ¶ êÌÆåîÅ,
no love for God, has no concern with it. It Á¼ÖÆÁ» ÓÚº̄ éÆð ò×çË - B, B
is because the current of love has not blown Á¼ÖÆÁ» ÓÚº̄ ÜÆ, éÆð ò×çË - B, B.
into his heart at all. He who has î¶ðÆ ÃÅð å±¿ ñË ñË ÁÅ Õ¶ êÌÆåîÅ,......B

‘O my Friend, from thy homeland, and killed one of the two. The servants
Thou art gone abroad, I send messages of informed me about it. The surviving crane
love to Thee. hovered round our field and kothi
I, the bride, heartily remember that Friend (farmhouse) and cried so piteously that it
and my eyes are brimful with tears. was becoming difficult for me to bear. My
Thy bride’s (mine) eyes are brimful with heart too was deeply moved and tears came
tears. I utter Thine praise. into my eyes. It kept lamenting till evening,
How can I meet Thee, O my beloved Lord?
fell unconscious in the fields and died. This
I know not the arduous way and path to
Thee. How can I reach Thee, O Love, at the is what is torment of separation from the
yonder shore?’ P. 1111 loved one.
ÃÅÜé ç¶ÇÃ Çòç¶ÃÆÁó¶ ÃÅé¶Ôó¶ ç¶çÆ¨ ‘Kabir, the serpent of separation from the
ÃÅÇð ÃîÅñ¶ Çåé ÃÜäÅ î¹¿è éËä íð¶çÆ¨ Lord abides within my mind and it yields to
no charm.
î¹¿è éËä íð¶çÆ ×¹ä ÃÅð¶çÆ ÇÕÀ° êÌí ÇîñÅ ÇêÁÅð¶¨
He, who is separated from his Lord, lives
îÅð×¹ ê³æ¹ é ÜÅäÀ° ÇòÖóÅ ÇÕÀ° êÅÂÆÁË Çêð¹ êÅð¶¨ not. If he lives, then becomes he insane.’
O True Guru! I do not know the path P. 1368
that leads to you. I have no knowledge of ÕìÆð ÇìðÔ¹ í¹ï¿×î¹ îÇé ìÃË î³å° é îÅéË Õ¯ÇÂ¨
this way. Even if I reach your abode after ðÅî Çìú×Æ éÅ ÜÆÁË ÜÆÁË å ìÀ°ðÅ Ô¯ÇÂ¨
enquiring from the people, I do not know The Rajguru (royal priest) of Raja
where you may have gone to liberate some Shivnabh was a Pandit (Brahmin priest). He
dear devotee of yours. observed, “In what streams of thoughts has
‘By the True Guru’s word, I, the separated the king become lost?” Earlier, he used to
bride, can meet with Thee, by placing before go to the Shiva temple and give charities
Thee my body and soul.
and donations. He paid obeisance to me
Nanak, the ambrosial tree bears the most
delicious fruits. and got my blessings. But now he has
Meeting with Thee, my Love, their relish is stopped coming at all, and whenever he is
tasted.’ P. 1111 free from the affairs of the state you see him
ÃÇå×¹ð ÃìçÆ ÇîñË ÇòÛ°¿éÆ åé° îé° ÁÅ×Ë ðÅÖË¨ weeping and sighing. What has happened
éÅéÕ Á³ÇîÌå ÇìðÖ¹ îÔÅ ðÃ ëÇñÁÅ ÇîÇñ êÌÆåî ðÃ¹ ÚÅÖË¨ to him?” He reasoned with the King, “O
King! in what thoughts have you become
Such was the love sickness of the king.
lost? If I find the man who has created this
Holy congregation! when the heart is interest in you, I will give him the harshest
tormented with love-sickness, it does not punishment for involving a normally living
listen to any advice and it becomes difficult king in weeping and sighing.”
to live without the Beloved One. Swan and
The King said, “You know nothing.
crane are such birds that cannot bear
Pandit Ji! What does a corpse know what
separation from their loved one. If one from
life is?” The Pandit (Brahmin priest)
the couple dies, the other too dies. It is
discussed this subject with the queen too.
difficult to bear the lamentations of the
She said, “Pandit Ji! one thing is evident. It
surviving lovesick bird. When I used to do
was Bhai Mansukh who had come. Ever
farming, a crane couple lived in the paddy
since his departure, the king has become
crops. They had built their nest there and
very gentle and tender-hearted. I am myself
covered it with hay. One day, a jackal came
charmed by his feeling and behaviour

which is of love and affection. As a result, ‘Mother mine! no message from Him has
reverence for the King has increased in my come of late;
mind and I have come to have love and Formerly, with each ‘kos’ (one kos = 2.4
reverence for his Guru too, even though I kms) traversed by the Beloved, four of his
missives arrived.’ P. 624
have not seen him (the Guru) and have
only heard about him. How gentle and Ô¹Çä éÔÆ Ã¿ç¯Ãð¯ îÅÇÂú¨
sweet is his utterance! When he speaks his Â¶Õ Õ¯Ãð¯ ÇÃÇè Õðå ñÅ« åì Úå°ð êÅåð¯
words pierce the heart. This state of mind ÁÅÇÂú¨
is not a bad thing. True, it is some state Earlier, after covering each ‘kos’ (one
which he remembers. He will come at some kos = 2.4 kms), he sent four letters. But
time or the other. The king is absolutely now, no message has come from him.
sure.” ‘How can I forget the precious Beloved,
repository of all merits, Giver of joy?
Getting free from the affairs of the
Going to the top of the mansion his path I
state, the King went to the sea shore or to watch.
the high mountains where there were no My eyes ever filling with tears.’ P. 624
intruders. He went into solitude, leaving the
ÇÕÀ° ÇìÃðË ÇÂÔ¹ ñÅ« ÇêÁÅð¯ Ãðì ×¹äÅ Ã¹ÖçÅÇÂúÍÍ
bodygurards behind. There he offered
î³çÇð ÚÇð ÕË ê³æ¹ ÇéÔÅðÀ° éËé éÆÇð íÇð ÁÅÇÂú¨
supplications to the True Guru.
The King stood on the palace top and
Refrain: Daily do I wait for you on the
looked towards India hoping that some
path
ship or ferry might come to the shore. He
Tears flow from my eyes.
hoped that some new saint or holy man
èÅðéÅ - Çéå ðÃå¶ À°âÆÕ» å¶ð,¶ might come, and perhaps, Bhai Mansukh
éËä» ÇòÚº̄ éÆð ÚñçË - B, B. might come in the company of Guru Nanak
î¶ð¶ ÇêÁÅð¶, éËä» ÇòÚº̄ éÆð ÚñçË - B, B
Sahib himself. Bhai Mansukh had said that
Çéå ðÃå¶ À°âÆÕ» å¶ð¶,........B
Guru Sahib would surely come. So such
‘In all ten directions are dark clouds thoughts crossed his mind again and again.
umbrella-like spread; He observed the crow sitting on the roof
Frightening are flashes of lightning. parapet and things of childhood came into
The forlorn wife lies alone on the couch, her his mind. He requested the crow to bring
eyes bereft of sleep – message of his beloved one thus –
Her lord to distant lands gone.’ P. 624 Refrain: Fly, fly, O black crow
çÔ ÇçÃ Ûåz î¶Ø ØàÅ Øà çÅîÇé ÚîÇÕ âðÅÇÂú¨ And bring the message of my be-
Ã¶Ü ÇÂÕ¶ñÆ éÆç éÔ¹ éËéÔ Çê
Çêð¹
ð¹ êðç¶ÇÃ ÇÃèÅÇÂú¨ loved Lord.
The month of ‘Sawan’ (July-August) had èÅðéÅ - À°â ÜÅ À°â ÜÅ ÕÅ×Å ÕÅð¶,
come. The clouds were floating in the sky ÇñÁÅÂÆº êÌÆåî çÅ Ãé¶ÔÅ - B, B.
showering rain. He saw blooming greenery. êÌÆåî çÅ Ãé¶ÔÅ, ÇñÁÅÂÆº êÌÆåî çÅ Ãé¶ÔÅ - B,
B
It was drizzling. Green tender shoots were
À°â ÜÅ À°âÅ ÜÅ ÕÅ×Å ÕÅð¶,.......-B
growing. A cool breeze was blowing. It was
blooming all around. But for a love-sick ‘The bride beholds the pathway sighing and
woman the month of ‘Sawan’ is tormenting. with tearful eyes.
Her mind is not happy, and she retracts not
Her hope of meeting with her beloved Lord
her steps, in the hope of seeing her Lord.
is not being fulfilled. Fly away O black crow, so that I may

quickly meet my Beloved Lord.’ P. 338 ÇîàË ç¹Ö¹ ð¯×¹ Ã¯×¹ ÇìðÔ Çìï¯× Õ¯¨
ê³æ¹ ÇéÔÅðË ÕÅîéÆ ñ¯Úé íðÆ ñ¶ À°ÃÅÃÅ¨ ‘O crow! don’t sit here but fly away to
À°ð éÅ íÆÜË ê×¹ é ÇÖÃË ÔÇð çðÃé ÕÆ ÁÅÃÅ¨ my beloved Lord; go quickly. Tell him
À°âÔ¹ é ÕÅ×Å ÕÅð¶¨ about my sad state. Narrate to him my
ì¶× ÇîñÆÜË Áêé¶ ðÅî ÇêÁÅð¶¨ malady, sorrow and suffering. Look! in what
The woman (symbol for the seeker) great torment my body is! It is refusing to
watches along the way her beloved Lord is wear clothes.
to come by. Her eyes are filled with tears. ‘Without the Spouse how can I relish food
She wipes them with her handkerchief again and sleep?
and again. Tears blind her vision and My vesture is a torment to my limbs.’ P .
prevent her from watching the way. She
1108
says, “O crow! I have heard that you have
a long flight and can fly very far. Why don’t ÔÇð Çìé° éÆç íÈÖ ÕÔ¹ ÕËÃÆ ÕÅêó° åÇé é Ã¹ÖÅòÂ¶ÍÍ
you take flight? I have heard from lovers ‘The clothes afford no comfort to my body.
that the crow brings tidings of their loved My life is passing in great difficulty.
ones. Coming to the parapet, it starts Perhaps the cause may be some veil of
cawing. This indicates that somebody is
deceit in me.
likely to come today. Why don’t you crow;
Oh! how may I see the day of loving meeting
why are you sitting silent? It is a saying –
with my Lord!
‘Fly away O crow, I shall feed you with
bread-crumbs; Both time and omens are favourable. Then
When my spouse is coming, bring news of why doesn’t my Beloved come?
him, O crow.’ (Folk saying) Isn’t it due to the absence of some Vedic
À°â À°â ÕÅò» åËù ÚÈðÆ êÅò», ‘Mahurat’ (auspicious time) the secret of his
Õ¿å Øð ÁÅÀ°ºçË, À°Ô çÆ ÃÅð ÇñÁÅ ÕÅò»Í delay?
Oh! I am in great pain and torment; I can
The king pleaded again and again –
suffer no more separation. Better I should
‘Fly away, O black crow.’ (P. 338) I want to become a ‘Jogan’ (female yogi) and search
see the Guru at the earliest. Bring some for him from door to door.’
tidings of him; do crow sometime. Kabit Swaiyas, Bhai Gurdas Ji, 571
‘Saith Kabir: To achieve life’s blessing, Áòè ÇìÕà ÕàË, Õêà Á³åÇð êà¹,
To the Lord be devoted;
ç¶ÖÀ° Ççé êÌ¶î ðÃ ÃÔÜ Ã¿Ü¯× Õ¯¨
The Name Divine make your sole prop,
And by your tongue utter God’s Name.’ ñÅñ éÅ ÁÅòå Ã¹í ñ×é Ã×é íñ¶,
P. 338 Ô¯ÇÂ é Çì¦ì ÕÛ° í¶ç¹ ì¶ç ñ¯Õ Õ¯¨
ÕÇÔ ÕìÆð ÜÆòé êç ÕÅðÇé ÔÇð ÕÆ í×Çå ÕðÆÜË¨ ÁÇåÇì ÁÅå°ð íÂÆ ÁÇèÕ Á½Ã¶ð ñÅ×Æ,
Â¶Õ° ÁÅèÅð¹ éÅî¹ éÅðÅÇÂé ðÃéÅ ðÅî¹ ðòÆÜË¨ èÆðÜ é èð½ Ö¯Ü½ èÅÇð í¶Ö Ü¯× Õ¯¨
Bhai Gurdas Ji also says thus – Tell him O crow, “If you don’t come, I
shall become a female yogi (ascetic). I shall
‘O crow, fly away swiftly and meet my
beloved Spouse,
beg from door to door and also look for
And tell him about my sorrow, suffering and you and find out why you are not coming
torment of separation.’ home. Without you, of what use is my life?
Kabit Swaiyas, Bhai Gurdas Ji, 571 Only I know how burdensome is every day
ìÅÇÂÃ À°âÔ¹ ìñ ÜÅÀ° ì¶× Çîñ½ êÆï, of my life that is passing. There is the

darkness of ignorance within me. How may buy them for an equal weight of my flesh.
I unite with the Spouse and enjoy the relish Then, I would attach them to my body and
of union with Him? All omens and portents search for and find that Friend of mine.’
are auspicious. Perhaps, as per the people’s P. 1426
general belief, the auspicious hour of Ö³í ÇòÕ»çó¶ Ü¶ ñÔ» ÇØ³éÅ ÃÅòÆ å¯Çñ¨
ñÔ»
meeting with the Lord is approaching.” å¿Çé Üó»ÂÆ ÁÅêäË ñÔ» Ã¹ ÃÜä° à¯Çñ¨
“The delay in His coming is inordinate. ‘I have heard that there is a bird
How may I remain patient in this extreme named ‘anal’ which always lives in the sky
anxiety and consternation? O beloved Lord! and never comes down. If I am able to find
O saviour of my life! now don’t delay any its feather, I shall fix it to my body. This
further, and come at once.” feather has the property of transporting that
‘With seeking Him ever so persistently, thing or person to the sky with which it is
‘bairagan’ (anchorite) have I become: joined. My Beloved one lives in the region
For a sight of the Lord am I athirst.’ P. 204 of Eternity, while I live in the region that
Ö¯Üå Ö¯Üå íÂÆ ìËðÅ×é is subject to death. O Sovereign! if I find
êÌí çðÃé ÕÀ° ÔÀ° Çëðå ÇåÃÅÂÆÍÍ such feathers, I shall join them with my
body and fly to the realm of Eternity where
So, holy congregation! such were the
abides my Beloved One, because these
messages from the King. He, whose heart
feathers possess this property.’
has not been stricken with love, whose
heart is not desolate and burnt, does not Once the Tenth Guru Sahib was
know the pull of love. We cannot holding his court. Suddenly, a strangely
experience the torment of Raja Shivnabh’s dressed holy man came there in the Guru’s
heart. He alone knows whose mind or body presence. Guru Sahib looked at him
intently. He presented five feathers to Guru
has been ripped open by the piked darts of
Sahib. Guru Sahib enquired after his
love. Even the sacred ocean of tears had got
welfare and said, “Why did you take the
exhausted by weeping. There were only trouble of bringing the feathers?” He said,
desperate entreaties and plaintive cries of “Sir! whoever goes to the saints, Gurus and
the heart. ‘Pirs’ without an offering, returns empty-
At such a moment, this thought handed. One must carry some offering or
the other as a token of one’s devotion. They
naturally comes to the mind. Would that I
(saints, Gurus and Pirs) do not need
could fly in the sky and find my lost love!
anything; they only gauge a devotee’s sense
But wings are not to be had with which one of reverence and devotion. Is it deep or
can fly. It was a state of utter helplessness– superficial? So sir! this bird of the higher
Refrain: If wings were on sale in the market, regions called ‘anal’ remains beyond the
I would fly to meet the Guru. pull and attraction of the earth. There it lays
èÅðéÅ - ë¿Ø ÇÇìÕç¶
ìÕç¶ Ô¯ä ì÷ÅðÆº, ë¿Ø ÇìÕç¶ eggs, hatches them and rears its young ones.
ë¿Ø ÇìÕç¶ Ô¯ä ì÷ÅðÆº, I have brought its feathers. Their special
×¹ð» ù îËº À°â Õ¶ Çîñ», ÇêÁÅÇðú-ÇêÁÅÇðú, property is that if you shoot an arrow by
×¹ð» ù îËº À°â Õ¶ Çîñ», ë¿Ø ÇìÕç¶ - B fixing this feather on it, it will reach those
‘If I could find the wings on sale, I would very higher regions.”

After making this submission, the True in the prime, True in the beginning of
strangely dressed holy man went away. All ages, True He is even now and True He
the Singhs asked Guru Sahib who he was. verily shall be, O Nanak.’ P. 1
Guru Sahib said, “O Gursikhs! this person ý ÃÇåéÅî¹ ÕðåÅ ê¹ðÖ¹ ÇéðíÀ° ÇéðòËð¹
was Narad (born of Brahma’s forehead). He ÁÕÅñ îÈðÇå ÁÜÈéÆ ÃËí¿ ×¹ð êÌÃÅÇç¨ Üê¹¨
wanted to know about Guru Nanak’s ÁÅÇç ÃÚ¹ Ü¹×ÅÇç ÃÚ¹¨
spiritual seat and make some spiritual ÔË íÆ ÃÚ¹ éÅéÕ Ô¯ÃÆ íÆ ÃÚ¹¨
utterances. He had come to present these Or the ‘Waheguru’ ‘mantra’ (word or
feathers.” chant), he will go into Guru Nanak’s world,
They asked, “Sir, why did he offer when he gives up his mortal frame, just as
these feathers?” Guru Sahib said, “O these feathers go to the higher regions to
Gursikhs! these feathers are not ordinary which they belong. In the same manner,
feathers. They are of the bird called Guru’s ‘bani’ (utterance) is –
‘humaon’. This bird abides in the higher ‘From the Primal One, has emanated
regions. Its feathers have the property of Gurbani, and it has effaced all the anxiety.’
taking anything bound with them to the P. 628
higher regions. Go, get these feathers bound è¹ð ÕÆ ìÅäÆ ÁÅÂÆ¨ ÇåÇé Ã×ñÆ ÇÚ¿å ÇîàÅÂÆ¨
with arrows.” This is the ‘bani’ (utterance) from the
The Guru’s command was obeyed Primal Divine source, and it will transport
instantly. Guru Sahib said, “Look, I shall us there.
shoot these arrows. Spread out far and wide So Raja Shivnabh made entreaties and
on all sides, and bring these arrows back to supplications, “O Sovereign! if somehow I
me.” Guru Sahib shot the arrows towards get the feathers of that ‘humaon’ bird, even
the sky. Everybody watched the arrows, if I have to give away my entire kingdom
whether they had sharp vision or poor in exchange, I will tie them with my body
sight. The arrows with feathers were seen because I am sure that by doing so I will
going high up into the sky, but none saw reach you.” His ministers reasoned with
them coming downwards. All reported, him; groups of subjects also met him and
“True Sovereign! none of the arrows has said, “O king! don’t be sad, we cannot bear
been found.” He said, “O devotees! it is your sorrow. You do not eat or drink
due to the special property of the feathers. anything; you are uttering only these
Just as these feathers have the quality of words–
transporting to the higher regions anything
‘Blessed is Guru Nanak, blessed is
bound with them, similar is the quality of
Guru Nanak.’ ” All were surprised what
Guru Nanak’s ‘bani’ (utterance). The heart
these words meant. Nobody had heard the
and mind that is united with it, the heart
name of Guru Nanak. They did not know
in which is lodged the ‘moolmantra’ –
who Guru Nanak was. They said, “When
‘There is but one God. we ask the king who Guru Nanak is, he
True is His Name, creative His personality
says – I cannot describe him; but he is my
and immortal His form. He is without fear,
sans enmity, unborn and self-illumined.
very life and breath, my own self. He is the
By the Guru’s grace (He is obtained). very basis of my life. What he is like, I
Embrace His meditation. have no idea. I know only this much that

he is sheer love, utterly my own. He is
sheer compassion, kindness and grace. But
I, made up of five ‘elements, do not know
what he looks like.”
He did not cease uttering Guru
Nanak’s name. The Divine edict came to
him – ‘O devotee, if you have devotion,
continue uttering his name, and don’t stop
doing so. Sometime or the other, your
prayer will be heard and granted –
Refrain: Sometime will the Beloved One
surely hear my prayer.
So continue crying like the rain-
bird.
èÅðéÅ - Õç¶ Ã¹ä¶×Å ê¹ÕÅð êÌÆåî î¶ðÅ,
êêÆÔ¶ ò»×È¿ Õ±ÕçÅ ðÔÆº -B, B
î¶ð¶ ÇêÁÅð¶ êêÆÔ¶ ò»×È¿ Õ±ÕçÅ ðÔÆº - B, B
Õç¶ Ã¹ä¶×Å ê¹ÕÅð êÌÆåî î¶ðÅ,..........B
‘Kabir, utter thou the Name of the Lord and
sleep not heedlessly.
Calling out the Name, night and day, the
Lord shall sometime hear thy cry.’
P. 1376
ÕìÆð Õ¶Ã¯ Õ¶Ã¯ Õ±ÕÆÁË é Ã¯ÂÆÁË ÁÃÅð¨
ðÅÇå ÇçòÃ Õ¶ Õ±Õé¶ ÕìÔÈ Õ¶ Ã¹éË ê¹ÕÅð¨
O holy congregation! the marks of the
torment of separation are the marks of love.
So in such a manner was a king afflicted
with love for the unseen Guru Nanak Sahib.
What his state of mind was, nobody could
know. What can he say, who has not
experienced love?

Chapter V
Invocation: Lord Father –

True is God’s Name; Bless us with Thy instruction.
Blessed is Sri Guru Nanak Dev Ji. Even though the child each moment makes
‘Prostrate salutation and obeisance I make errors and causes damage,
many a time before the Omnipresent Lord, Still will the Universal Father cherish it.
the Possessor of all powers.
Lord! we receive whatever You grant.
No other place of shelter have I.
The devotees favoured of God alone love the
ÃÇåéÅî ÃÌÆ òÅÇÔ×¹ðÈ Lord.
è¿é ÃÌÆ ×¹ðÈ éÅéÕ ç¶ò ÜÆú îÔÅðÅÜÍ Of such is the light merged with the Divine
â¿âÀ°Çå ì¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨ Effulgence.
â¯ñé å¶ ðÅÖÔ¹ êÌíÈ éÅéÕ ç¶ ÕÇð Ôæ¨ As the Lord be gracious, shall He inspire
love in us.
‘After wandering and wandering O Lord, I Nanak at the Lord’s Portal seeks shelter;
have come and entered Thy sanctuary. The Lord his honour shall save.’ P. 1321
O Master, Nanak’s prayer is:
Attach me to Thy devotional service.’P. 289 êÌí ÕÆÜË Ç´êÅ ÇéèÅ
ÇéèÅéé Ôî ÔÇð ×¹é ×ÅòÔ×¶¨
ÔÀ° å°îðÆ ÕðÀ° Çéå ÁÅÃ êÌí î¯ÇÔ Õì ×Çñ ñÅòÇÔ×¶¨
Çëðå Çëðå êÌí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅÇÂ¨
Ôî ìÅÇðÕ î¹×è ÇÂÁÅé ÇêåÅ ÃîÞÅòÇÔ×¶¨
éÅéÕ ÕÆ êÌí ì¶éåÆ ÁêéÆ í×åÆ ñÅÇÂ¨ Ã¹å° ÇÖé° ÇÖé° íÈÇñ Çì×ÅÇð Ü×å Çêå íÅòÇÔ×¶¨
‘Beloved! shouldst Thou utter a word my Ü¯ ÔÇð Ã¹ÁÅîÆ å°î ç¶Ô¹ Ã¯ÂÆ Ôî êÅòÔ×¶¨
head would I cut off and offer: î¯ÇÔ çÈÜÆ éÅÔÆ áÀ°ð ÇÜÃ¹ êÇÔ Ôî ÜÅòÔ×¶¨
My eyes yearn for a sight of Thee.’ P. 1094 Ü¯ ÔÇð íÅòÇÔ í×å ÇåéÅ ÔÇð íÅòÇÔ×¶¨
å± ÚÀ° ÃÜä îËÇâÁÅ â¶ÂÆ ÇÃÃ¹ À°åÅÇð¨ Ü¯åÆ Ü¯Çå ÇîñÅÇÂ Ü¯Çå ðÇñ ÜÅòÔ×¶¨
éËä îÇÔ¿Ü¶ åðÃç¶ ÕÇç êÃÆ çÆçÅð¹¨ ÔÇð ÁÅê¶ Ô¯ÇÂ Ç´êÅ« ÁÅÇê Çñò ñÅòÇÔ×¶¨
Üé° éÅéÕ° ÃðÇé ç¹ÁÅÇð ÔÇð ñÅÜ ðÖÅòÇÔ×¶¨
‘Shouldst Thou enter my courtyard, the whole
earth an aspect of beauty shall wear; Refrain: I ever hope, O Lord,
When shall you embrace me.
Sequestered from the Spouse that I am, none
èÅðéÅ - îËº ÁÅÃ» ÕðçÅ ÜÆ,
now cares for me.’ `P. 1095
Õçº̄ ×ñ ñÅòº̄×¶ -B, D.
Ü¶ å± òåÇÔ Á³Ùä¶ Ôí è ðÇå Ã¹ÔÅòÆ Ô¯ÇÂ¨
èðÇå
Holy congregation! loud be thy
ÇÔÕÃ¹ Õ¿åË ìÅÔðÆ îËâÆ ò
òÅå
Åå é ê¹ÛË Õ¯ÇÂ¨
utterance – ‘Satnam Sri Waheguru’. [True is
Refrain: Lord, ever in Thee rests my hope, the Name of Lord God]. Getting free from
When shall you embrace me? your worldly chores, you have reached the
èÅðéÅ - ÔÀ°º å°îðÆ ÕðÀ°º Çéå ÁÅÃÅ, ÔÀ°º å°îðÆ -B Guru’s court. The Guru has been extremely
Õçº̄ ×ñ ñÅòº̄×,¶ êÌí ÜÆ - B gracious to all of us that in the terrible age
Õç¯º ×ñ ñÅò¯º×¶, ÔÀ°º å¹îðÆ ,.........B of ‘Kalyuga’ (the Dark age of sin and evil),
‘O Lord God, treasure of bliss, have Thou burning and smouldering with sin and evil,
mercy on me, that I may sing your strife and conflict, the sole fount or spring
laudations. of coolness and calmness is the
Ever do I repose hope in Thee, congregation of the holy, where one’s mind
O Lord when shalt Thou embrace me? becomes tranquil and cool for sometime
Thoughtless, ignorant children are we, O

and experiences some measure of bliss. This of what you call Divine knowledge. They
joy or bliss can be attained neither with were badly caught in the snare of ritualism.
wealth, nor through pleasure trips, nor by They observed fasts, worshipped the Tulsi
gaining any prominence and superiority. plant and practised some amount of charity.
Through these attainments man does not They had such principles or doctrines which
obtain that nectar-relish which soothes, cools Guru Sahib describes as worthless rites and
and delights both body and mind. rituals because they do not help a devotee
That bliss or felicity can be had only in to realize God. As a result, their votary
the company of the holy – does achieve any spiritual progress. The
practitioner’s soul cannot enter the realm of
‘What qualities has holy company?
the spirit. The soul trapped in ritualism
Such it is wherein the Sole Name of the
remains confined to the realm of nature.
Lord is expounded.’ P. 72
Secondly, he starts seeing the Supreme
ÃåÃ¿×Çå ÕËÃÆ ÜÅäÆÁË¨ ÇÇÜæË
ÜæË Â¶Õ¯ éÅî¹ òÖÅäÆÁË¨ Powers, whose idols are made, in the stone
Where the Name of God and His images, while Lord God, who is the Master
beloved saints is mentioned, where the of all these powers, is present everywhere.
ways and means to align with the truth are So Bhai Mansukh had some spiritual
discussed, that is holy congregation in the dialogues with that Raja Shivnabh which
true sense of the word. have been described in great detail in the
During the last few holy gatherings, we earlier discourses. Thereafter, that king
have been narrating a story, which relates realized the truth and he was stricken with
to Guru Nanak Sahib. Once a trader named love and reverence for Guru Nanak Sahib.
Mansukh came to Guru Nanak Sahib. He Bhai Mansukh came back but only after
served Guru Sahib for three years and igniting the spark of love and devotion in
attained to the highest spiritual state. This the king’s heart. Love is such a sentiment
is not to say that he gave up his household. which is beyond man’s control. When a
Remaining with his family, he did honest man is stricken with love, he enjoys its
work and practised Divine Name meditation indescribable relish and rises above every
in order to urge others to take to Guru kind of hurdle, inconvenience and interest.
Nanak’s path. For business and trade, he ‘Devotion to the Lord comes not of man’s
went to the island of Sangladeep in Lanka own effort or desire.
(Ceylon). There he met its king named Raja This cup of the Lord’s love comes to any He
chooses to offer.’ P. 1378
Shivnabh who was a Shaivite and so
observed fasts and other rituals. At that ÁÅêäÅ ñÅÇÂÁÅ Çêðî¹ é ñ×ÂÆ Ü¶ ñ¯ÚË Ãí¹ Õ¯ÇÂ¨
time, only two religions were prevalent Â¶Ô¹ Çêðî¹ ÇêÁÅñÅ ÖÃî ÕÅ ÜË íÅòË åË ç¶ÇÂ¨
there. Shaivism and Buddhism. There He, in whose heart has been born the
wasn’t any other religion. Even Buddhism Lord’s devotion, knows its torment, such
had become a branch of Shaivism that with as–
the passage of time changed into the Yoga ‘Those afflicted with the pain alone feel it:
sect. There have been many great scholars The passion of devotion to God is like piked
and adept anchorites like Machhandernath, arrows.’ P. 327
Gorakhnath, Bharthari and Gopichand. They ñÅ×Æ Ô¯ÇÂ Ã¹ ÜÅéË êÆð¨ ðÅî í×Çå ÁéÆÁÅñ¶ åÆð¨
were good people but they were ignorant There are two things: one is ‘birhon’ –

love-sickness or pangs of separation from Nanak, we should hear somewhat and speak
the beloved; the other is ‘vairaag’ – non- somewhat of the Lord.’ P. 661
attachment or renunciation; this is different Üì ñ×¹ ç¹éÆÁÅ ðÔÆÁË éÅéÕ ÇÕÛ° Ã¹äÆÁË ÇÕÛ° ÕÔÆÁË¨
from love but ‘vairaag’ too is born out of As long as we are living in the world,
‘love’, but ‘love’ is somewhat a different we should say something about God and
kind of relish. So ‘vairaag’ was born in his hear others also about Him. Guru Nanak
(king’s) heart. When Bhai Mansukh, after Sahib does not teach man to leave his home
selling his merchandise, and buying goods and family; he urges him to give up
from there set sail in his ship, the king was attachment for his family and household; he
the only devotee, who was badly shaken does not make him abandon his children.
and did not know what he should do. He On the other hand, he makes us give up
made humble entreaties to Bhai Mansukh, inordinate love and attachment for them
“O brother! let me have a glimpse of Guru and urges us to perform our paternal duties
Nanak Sahib. I am ready to renounce the towards them. He says that we should
kingdom and become a yogi (ascetic). I shall enlighten them about God and make them
smear my body with ash put on saffron noble persons who may be able to perform
clothes and take a begging bowl in my their family obligations and duties towards
hand. Tell me what garb I should put on the country, and follow social norms. So, in
by which I may be able to have a glimpse this way, Guru Sahib does not make us
of Guru Nanak Sahib. Now I am not going renounce our home and hearth. Secondly,
to sit on the throne.” Bhai Mansukh my Guru is a capable holy preceptor, who
explained to him, “O king! Guru Nanak is omniscient and knows the thoughts and
Sahib’s religion is that of living non- feelings of one and all.
attached in the household – its conduct is ‘He (God) knows the innermost thoughts of
that of non-attachment; the chief thing is all people.
God’s devotional worship, and the goal is He knows the ache and suffering of both
attainment of Divine knowledge. Man lives good and bad.’
in the household with his family, but he Kabiyovach Benati, Tenth Guru
remains detached; he does not become Øà Øà Õ¶ Á³åð ÕÆ ÜÅéåÍÍ
attached to anything; he does not become íñ¶ ì¹ð¶ ÕÆ êÆð êÛÅéå¨
engrossed in it; living with his family he Guru Nanak Sahib is not an ordinary
does business, runs factories, and manages holy preceptor. There are two types of
big business projects. But he does not Gurus. First are those who attain to some
become drowned in them. He does his state of exaltation with spiritual endeavour.
duties like a trustee. Guru Nanak’s teaching True, they do become exalted –
is not like that of Gorakhnath. Bharthari and
‘He, who shows the Lord’s abode within
Gopichand were very good and noble
man’s mind home;
kings. If they had continued ruling their
He alone is the omnipotent and omniscient
respective kingdoms, their subjects would True Guru.’ P. 1291
have been immensely benefited. Guru
Øð îÇÔ Øð¹ ç¶ÖÅÇÂ ç¶ÇÂ Ã¯ ÃÇå×¹ð¹ ê¹ðÖ¹ Ã¹ÜÅä°¨
Nanak Sahib says – ‘Don’t renounce society.
Live among the people – Such a one becomes the True Guru.
‘As long as we are in the world, ‘The omnipotent and omniscient or enlightened
True Guru’ has some distinguishing marks.

But one is Guru-God. He reveals Himself is because there is an invisible cable
when, after the complete envelopment of running between the mother and her
the world in thick spiritual mist or darkness children. So Bhai Mansukh Ji said, “O king!
and total destruction of all spiritual values, my Guru knows the inner hidden thoughts
man becomes confined to the observance of
of his lovers and devotees. You should
only ‘rehat maryada’ (religious practice and
only love him with devotion.”
tradition), ‘Shrah shariat’ (Muslim religious
rules or code) and ritualism, which he has So Bhai Mansukh came back to the
himself devised and framed according to Punjab. Thereafter, Raja Shivnabh was
his knowledge and understanding. This overcome with intense ‘vairaag’ (grief caused
restricts the mental flight of a spiritual by separation from the loved one, and
seeker. Instead of realizing God, who is indifference to worldly desires and
omnipresent, he is deluded into looking for
pleasures). The plight of a ‘vairaagi’ is
Him in imaginary beings and ends in a
known only to that person who himself has
sorry state. “Bhai Mansukh said, “O king!
Guru Nanak Sahib is Guru-God. He is the been pierced by the darts of lovesickness.
Guru-form or image of the ‘Akal Purkh’ He becomes forgetful of or indifferent to
(Timeless One, God). God has manifested eating, drinking, dressing, speaking and
Himself in the person of Guru Nanak Sahib sleeping. Only one tormenting pain afflicts
for the liberation of mankind. Wherever his heart. Streaming tears are the chief mark
there is a stuck-up spiritual seeker, Guru of this lovesickness. Other marks are
Sahib goes there and liberates him. You heaving deep sighs and humming verses
should remember him with love and expressing his feelings and emotions. When
devotion. There is great power in Raja Shivnabh became extremely disturbed
and agitated, then relying on the crow, he
remembrance; it never goes waste. When
requested it, “O crow! you can fly to
you remember somebody, its impact on the
distant places. Have pity on me, and
object of remembrance will depend on the acceding to my request, take a long flight
strength and soundness of your thoughts and inform my beloved one about my
and feelings. If the thoughts are dispersed helpless state of love-torment. I shall be
and not focused, their impact will be lesser. extremely indebted to you –
When somebody remembers a loved one ‘Fly away O black crow, so that I may
with love and devotion, he immediately quickly meet my Beloved Lord.’ P. 338
comes to know about it even if he is sitting À°âÔ¹ é ÕÅ×Å ÕÅð¶¨ ì¶Ç× ÇîñÆÜË Áê¹é¶ ðÅî ÇêÁÅð¶¨
thousands of miles away. “Many intelligent Sometimes he longed to have the
and perceptive mothers have had this wings of ‘humaon’ bird, because its feathers
experience. Even though their children may have the property of transporting any object
be sitting thousands of miles away, yet if tied with them to the native region of this
something goes amiss with them (children), bird. Nature has created its food in that
they declare with uncanny certitude – ‘My very high region. Like the holymen living
solely on air, these birds also live on air.
son is ill; I am feeling ill at ease today; my
There they live, lay eggs and rear their
daughter is in some trouble or difficulty.’ It
young ones. If the feather of this bird comes

into this mortal world, and you tie anything ÇÂå° îÅðÇ× êËð¹ èðÆÜË¨
with it, it will be carried away to the region ÇÃð¹ çÆÜË ÕÅÇä é ÕÆÜË¨
from where it (feather) has come. So, the In the path of love, there is no grouse
king longed, ‘O Guru Nanak! if I get a and complaint –
feather from your native country, and it has ‘Whether the Lord consoles him or pushes
the property of the wings of ‘humaon’ bird, him off,
I shall buy it even by giving my life in Exaltation in either lies.’ P. 349
exchange – íÅòË èÆðÕ íÅòË èÕ¶ Â¶Õ òâÅÂÆ ç¶ÇÂ¨
‘If I could find the wings on sale, I would A true devotee pays obeisance to the
buy them for an equal weight of my flesh.’
Master even if he is pushed off, and he
P. 1426
Ö³í ÇòÕ»çó¶ Ü¶ ñÔ» ÇØ³éÅ ÃÅòÆ å¯Çñ¨
prays, ‘O True Sovereign! I am at least
within your sight; that is why, you have got
It is because the bargain of love is me pushed off. If I were not within your
never cheap. It is the most precious and the sight, you would not have got me pushed
best. All holy men have described it as a off. If you grant me honour or position,
superior means; all other means are inferior then too I am grateful unto you. In both the
to it. It is the greatest means – situations, I am full of gratitude.’ Only a
‘I say verily unto you all, true devotee has an equable temper. That
He, who loves, alone finds the Lord.’ love is not love in the real sense, in which
Tavprasad Swaiyas, Tenth Guru
there is some conflict or desire; that is some
ÃÅÚ¹ ÕÔ½º Ã¹é ñ¶Ô¹ ÃíË other emotion full of selfish interests. So
ÇÜé êÌ¶î¹ ÕÆú Çåé ÔÆ êÌí¹ êÅÇÂú¨ Guru Sahib says – ‘Sacrifice thy head
It is love alone which unites the ungrudgingly.’ (P. 1412) Don’t voice any
sentient being with the Supreme Being. complaint or grouse. In whatever state God
There is no other powerful means, which keeps us, we should accept it cheerfully as
can accomplish this task of uniting the His grace and blessing –
sentient being with the Supreme Being. So ‘Shouldst Thou confer on me royalty, what
the king longed, “O Sovereign! if I can merit in that lies?
somehow find such wings, I am willing to Should it please Thee to make me go
pay the highest price for them.” What can begging, what lose I thereby?’ P. 525
be the price? Is their any price for love? Ü½º ðÅÜ¹ ç¶ÇÔ å Õòé ìâÅÂÆ¨
Guru Sahib says – Ü½ íÆÖ î³×ÅòÇÔ å ÇÕÁÅ Øà ÜÅÂÆ¨
‘If thou yearnest to play the game of love,
step on to my path, with thy head placed on ‘As the Lord makes me live, so do live I, O
the palm of thy hand.’ P. 1412 brother.’ P. 1164
ÜÀ° åÀ° êÌ¶î Ö¶ñä ÕÅ ÚÅÀ°¨ ÇÜÀ° ðÅî¹ ðÅÖË ÇåÀ° ðÔÆ ÁË ð¶ íÅÂÆ¨
ðÔÆÁË
ÇÃð¹ èÇð åñÆ ×ñÆ î¶ðÆ ÁÅÀ°¨ A true devotee is happy and contented
Are you ready to make the bargain of in whatever state God keeps him. He does
love? You will have to place thy head on not complain: ‘Why have you kept me in
thy palm – this state? I love you, O Lord. Why has this
‘And, once thou settest thy feet on this path, happened to me?’ This is bargaining, not
then ungrudgingly sacrifice thy head.’ love and devotion. In devotional love, the
P. 1412 bargain is once for all. It is by laying down

one’s head, by offering one’s all to God, and may sit thereon. Then should he render
by effacing one’s self. By offering one’s all service –
and one’s self to the Guru, one is left with ‘He who discourses to me of the Divine
nothing of one’s own. Thereafter, it is God’s Beloved,
will that prevails. Is alone my loving brother, my true brother.’
P. 862
So in this manner, Raja Shivnabh said, î¶ð¶ ÔÇð êÌÆåî ÕÆ Õ¯ÂÆ ìÅå Ã¹éÅòË
“Let me give my all to the Guru; let me Ã¯ íÅÂÆ Ã¯ î¶ðÅ ìÆð¨
give even my head and by giving my head,
I may get those wings – ‘By attaching which ‘Such a one is my love; he is my
to my body, I may search for and find that brother born of the same mother because he
Friend of mine.’ (P. 1426) When these wings has brought tidings of my Lord God.’ So
are fixed with the body, they have the getting perturbed in this manner, his heart’s
property of taking me to the place where feelings find expression in the following
you may be. Then I shall find you.” words. Recite them with loving devotion –
Refrain: From no where do I get tidings
The agony of such prayers rose from of Thee,
within his heart again and again. He was Bairagan’ (anchorite) have I be-
sitting on the seashore. A long time passed. come while searching for Thee.
He sat on a stone looking down intently. èÅðéÅ - ÇÕå¶ òÆ éÅ ú, ç¼Ã» êËºçÆÁ» - B, B.
Sometimes, he looked up to see if his loved åËù Ö¯ÜçÆ ìËðÅ×ä Ô¯ ×ÂÆ - B, B
one was coming in a ship from this side. åËù Ö¯ÜçÆ ìËðÅ×ä Ô¯ ×ÂÆ, ÇêÁÅÇðÁÅ, ç¼Ã»
But ships passed by and in none did he spy êËºçÆÁ»Í
his loved one. He was overcome with ÇÕå¶ òÆ éÅ ú, ç¼Ã» êËºçÆÁ» - B.
‘vairaag’ (grief of separation, and indifference ‘With seeking Him ever so persistently,
to worldly desires and pleasures). But he anchorite have I become:
found it difficult to understand what he For a sight of the Lord I am athirst.’ P. 204
should do. From nowhere was he getting Ö¯Üå Ö¯Üå íÂÆ ìËðÅ×é
any tidings about Guru Nanak Sahib. He êÌí çðÃé ÕÀ° ÔÀ° Çëðå ÇåÃÅÂÆÍÍ
wondered – ‘How exalted is he who gives One thirsting for the Lord’s vision
me information about Guru Sahib? If cannot have any rest and peace until a
someone gives this information, what is his glimpse of Him is obtained –
value?’ The Guru’s edict is – ‘As without water the fish finds not life;
‘Nanak, what hast thou to offer to any that As without the drop of rain, the chatrik
to thee His message brings?’ P. 558 (sparrow-hawk) feels not content;
åË ÃÅÇÔì ÕÆ ìÅå ÇÜ ÁÅÖË ÕÔ¹ éÅéÕ ÇÕÁÅ çÆÜË¨ As the deer attracted by sound rushes to
face the hunter;
What will he give to the one, who
As the humming-bee, greedy for fragrance of
gives information about Him? the lotus, gets bound-
‘To offer him my severed head for a seat; Thus is love for the Lord in the heart of His
without this head to serve him.’ P. 558 devotees:
ÃÆÃ¹ òã¶ ÕÇð ìËÃä° çÆÜË Çòä° ÇÃð Ã¶ò ÕðÆÜË¨ By His sight they feel fulfilled.’ P. 708
He should make a seat or stool of his ÇÜÀ° îÛ°ñÆ Çìé° êÅäÆÁË ÇÕÀ° ÜÆòä° êÅòË¨
severed head. He should surrender his ‘I- ìÈ¿ç ÇòÔÈäÅ ÚÅÇåÌÕ¯ ÇÕÀ° ÕÇð ÇåzêåÅòËÍÍ
ness’ or ‘ego’ at his lotus feet, so that he éÅç Õ°ð¿ÕÇÔ ì¶ÇèÁÅ Ãéî¹Ö À°Çá èÅòË¨

íòð¹ ñ¯íÆ Õ°Ãî ìÅÃ¹ ÕÅ ÇîÇñ ÁÅê¹ ì¿èÅòË¨ not have in his heart loving devotion for
ÇåÀ° Ã¿å ÜéÅ ÔÇð êÌÆÇå ÔË ç¶ÇÖ çðÃ¹ ÁØÅòË¨ God. Being in love with an inert and
Such is the experience of love that inanimate thing like money, his heart
without the beloved one, it becomes too becomes inanimate and insentient. On the
difficult to live – other hand, by loving and adoring the
‘Sit not idle those, who, in their heart, have Sentient Being, his heart becomes conscious
intense yearning. and aware. Therefore, he, who, at sometime,
Day and night in their eyes flows love’s has cherished love for Guru Nanak Sahib in
slumbering. his heart, can no doubt experience it, but
On an endless journey urges them, one sole not the one, who has not loved him, and
longing. whose heart has been made impure by
Know they not any place before their love’s ‘Maya’ (Mammon) or material wealth. Bhai
meeting; Gurdas says – ‘In winter when the whole
So ever and ever are they moving.’
world says that it is very cold and one does
Dr. Bhai Vir Singh Ji
not feel warm even in quilts, the lovesick
ÃÆé¶ ÇÖ¼Ú ÇÜé·» é¶ ÖÅèÆ ú Õð ÁðÅî éÔÄ ìÇÔ¿ç¶Í
woman says that she is burning with the
ÇéÔ¹¿ òÅñ¶ éËä» ÕÆ éÄçð ú Ççé¶ ðÅå êÂ¶ òÇÔ¿ç¶Í
pangs of separation from her love and even
ÇÂÕ¯ ñ×é ñ×Æ ñÂÆ Ü»çÆ ÔË à¯ð Áé§å À°é·» çÆ
in bitter cold she feels like burning in fire
òÃñ¯º À°ð¶ î¹ÕÅî é Õ¯ÂÆ Ã¯ ÚÅñ êÂ¶ Çéå ðÇÔ¿ç¶Í
and shooting sparks of pain seem to sting
So such is the state of those who are her like a hooded snake.’ Bhai Sahib says
stricken with love, which is beyond the that even stones break up in fire. One
understanding of the world because he, separated from one’s love has no life; it is
whose heart has been made impure by like death. So he says like this –
Maya (Mammon) or worldly riches, his Refrain: Only the one separated from
heart’s awareness or sensitivity is one’s love knows its torment,
deadened. What understanding can he have and none else.
of love? He understands ‘Maya’. If he gets èÅðéÅ - ÇÜÃ åé ñ¼×ÆÁ» Ã¯ÂÆ åé ÜÅä¶,
‘Maya’, he moves about happily, jumping ÇÕÃ¶ çÆ ñ¼×Æ Õ½ä ÜÅäçÅ - B, B.
and dancing. And when he loses ‘Maya’, he î¶ð¶ ÇêÁÅð¶, ÇÕÃ¶ çÆ ñ¼×Æ Õ½ä ÜÅäçÅ - B, B
weeps and laments over the loss. He ÇÜÃ åé ñ¼×ÆÁ» Ã¯ÂÆ åé ÜÅä¶,.....B
cannot face even slightly uncomfortable or ‘The whole world says that it is extremely
incongenial circumstances – cold,
‘The puppet of clay, how does it dance? But for me it is like the flames of fire.
He beholds, hears, speaks and runs about. The body burning like fire is giving out
When he acquires something, he is inflated sparks,
with ego, then. The sighs of separation are like the hisses or
When his wealth is gone, then he begins to stings of a cobra.
bewail.’ P. 708 Even a stone thrown in this fire breaks into
îÅàÆ Õ¯ ê¹åðÅ ÕËÃ¶ éÚå° ÔË¨ pieces;
So is my heart ripped apart.
ç¶ÖË ç¶ÖË Ã¹éË ì¯ñË çÀ°Çðú Çëðå° ÔËÍÍ
After the beloved’s going away, both life and
Üì ÕÛ° êÅòË åì ×ðì¹ Õðå° ÔË¨
death have become a burden.
îÅÇÂÁÅ ×ÂÆ åì ð¯òé° ñ×å° ÔË¨ My mind is putting me to shame that my
When man loses money, he starts vow of love has not succeeded.’
weeping and wailing. Such a person does Kabit Swaiyas, Bhai Gurdas Ji, 573

êÈðé Ãðç ÃÇÃ ÃÕñ Ã¿ÃÅð ÕÔË, consciousness that he feared that the king
î¶ð¶ ÜÅé¶ ìð ìËÃ¿åð ÕÆ À±Õ ÔËÍ might not adopt a new and unknown
Á×é Á×é åé îèÝ ÇÚé×ÅðÆ ÛÅâË, religion. He wondered, “What will happen
ÇìðÔ À¹ÃÅÃ îÅé¯ ë¿é× ÕÆ ë±Õ ÔËÍ then? The entire kingdom will become
êðÃå êÅòÕ êÖÅé ëÈà àÈà ÜÅå, depraved and corrupted. This poses a
ÛÅåÆ ÁÇå ìðÜé Ô¯ÇÂ ç¯ÇÂ àÈÕ ÔËÍ danger to my livelihood too.” It is because
êÆï Õ¶ ÇÃèÅð¶ íÅðÆ ÜÆòé îðé íÂ¶, the scholars, due to their flights of thoughts
Üéî ñÜÅï¯ êÌ¶î é¶î ÇÚå ÚÈÕ ÔË¨ and fancies, change even impossible things
‘Those afflicted with the pain alone feel it: into reality. Hearts pierced with love-agony
The passion of devotion to God is like piked for the Supreme Lord do not come out of
arrows.’ P. 327 this state of love and devotion. There is a
ñÅ×Æ Ô¯ÇÂ Ã¹ ÜÅéË êÆð¨ difference between ‘bairagis’ (ascetics) and
ðÅî í×Çå ÁéÆÁÅñ¶ åÆð¨ scholars. A scholar suffers from a serious
malady; that is doubt or uncertainty. He,
During the time of Sixth Sovereign
who has doubt or uncertainty in his mind,
Guru Hargobind Sahib, it so happened that
is thoroughly unhappy and miserable. A
Bhai Gurdas Ji was obliged to live at Kashi
sceptic can never enjoy peace or supreme
(Benaras) for a long time. At that time, so
bliss because he is continuously afflicted
much grief of separation from the beloved
with doubt or uncertainty. While engaged
Guru rose in his heart that portraying it
in God’s devotional worship, if he happens
briefly he says – ‘The moon or month has
to hear ‘anhad naad’ (unstruck mystic sound
become completely cold. The whole world
experienced by yogis in deep meditation),
says so, but for me it is like the flames of
he will say – “What is this? Wherefrom has
fire. Without the beloved one, there is no
it come? From where is this sound
rest and peace in my heart. Just as fire
coming?” He will fall into doubt, and then
gives out sparks, similarly, the sighs of
stop doing Divine Name meditation. If he
separation seem to me like the hisses of a
happens to notice Divine Light, he says that
cobra. If even a stone is set on fire, it breaks
he is deluded and that it is nothing, or that
into pieces. Fire changes it into lime. Its
there is no such Light. If he starts
heart breaks and disintegrates into pieces.
experiencing some bliss, he again gets busy
Without having a glimpse of my True
in assessment and calculation. A sceptic
Guru, I feel as does a true and virtuous
always suffers torment and agony, while he,
woman, whose husband has gone abroad
who is free from doubt, enjoys spiritual
and has been separated from her for a long
bliss. Of the three kinds of sufferers, the
time. Her condition is like that of a dead
sceptic is the most miserable. The feeling of
person – feelingless, motionless and sad. It
love does not rise in the heart of one who
becomes difficult to live without her
remains involved in arguing and reasoning.
beloved Lord. ‘Her mind puts her to shame
It remains dry and devoid of love. Those
that her vow of love has not fructified.’
who keep his company also become dry
So such was the state of Raja Shivnabh. and loveless. Those persons, who keep the
Holy congregation! on the other hand, the company of spiritual lovers and enjoyers
royal priest of this island thought that the come under the sentiment of love and
king had fallen into such a stream of devotion. They, who associate with
rationalists, get into the habit of arguing

and debating. Then does it mean that and self-imposed physical strain) by
wisdom or intelligence is not needed? Guru controlling breathing or breathing exercises.
Sahib says, “Man does need wisdom and The nature of the last one (who practises
intelligence in the world. But that breathing exercises, or controls his breaths)
understanding or wisdom is different which does not change because he is not going
aligns and unites him with God. Worldly after a living goal; he is practising only
wisdom is of no avail, when it comes to meditation. Meditation is only a mental
achieving union with God– exercise, endeavour or labour. It does not
‘Says Kabir: God has taken away my have the goal of attaining to the ‘All
worldly wisdom and I have obtained Powerful’. Therefore, it lacks the
perfection instead.’ P. 339 indescribable relish or joy of the spiritual
ÕÇÔ ÕìÆð ì¹Çè ÔÇð ñÂÆ î¶ðÆ ì¹Çè ìçñÆ ÇÃÇè êÅÂÆÍÍ sphere; it is hollow or empty. By mere
That wisdom or understanding is meditation or concentration of mind, the
different where one is able to have a head aches; it remains tasteless and insipid.
glimpse of God. But worldly wisdom is of Therefore, on the path of spirituality, it is
assessment and calculation; it makes said to be hollow or empty. Therefore, on the
assessment of cause and effect that it has path of spirituality, it is said to be hollow or
happened like this, and now it will happen empty. Such a practitioner does attain ‘ridhis-
like this. Self-indulgent intellect itself knows siddhis’ (mundane as well as miraculous or
that it has to happen like this. So, there is spiritual powers achieved through Yoga
difference between the two. Raja Shivnabh’s praxis), but he remains deficient in spiritual
priest was a scholar. He had studied the six relish or pleasure. In the absence of life, it
Shastras (six schools of Hindu philosophy; lacks joy or ecstasy; it is a hollow practice
six sacred books pertaining thereto), four or exercise, which does not give peace.
Vedas, Smiritis and various other scriptures; So, this Pandit (Brahmin priest) was
he had access to all the ways and methods such a scholar. Repeatedly assailed by
of Hatha-yoga (a type of Yoga involving doubt, he said, “O king! why are you
austerities and self-imposed physical strain), weeping?” Talking to the Minister, he said,
all the ‘Chakras’ (ganglions; that is, knots on “Mr. Minister! in what streams of thoughts
nerve forming centres for transmission and has our king fallen? Renunciation is not at
reception of impulses) including ‘Mooladhar all required. We have read the Six Shastras
chakra’ (belonging to the rectum region), as (scriptures) and the Vedas together. Now,
well as ‘trikuti’ (middle of forehead just that foreigner has taught our king the lesson
above the eyebrows) and ‘Daswan duar’ of ignorance. When Brahma (Lord Creator)
(Yogic term for the seat of super- is all-pervasive, there is nothing other than
consciousness in the brain). But holy Brahma (Lord Creator), then who is the one
congregation, there is a secret about separated from Him, and whom is one to
‘Daswan Duar’ (Tenth door). One attains to met or unite with? Both of us have carefully
it through ‘bhakti yog’ (devotional worship studied the principle of ‘aham-Brahma-asmi’
of God), second, through ‘raj yog’ (spiritual (ego-creator-inequality). By realizing – ‘I am
pursuit without renunciation and Brahma (Lord Creator)’, one is liberated or
asceticism), and the third, through ‘hatha emancipated. Then all weeping and wailing
yoga’ (a type of yoga involving austerities is the result of ignorance.” Holy

congregation! here I would like to submit service; I give charities; I provide medicine
that knowledge is of two kinds – one is and treatment to the ailing, and food and
called ‘mithya gyan’ (false or assumed clothing to the needy; I open schools,
knowledge). One who has attained only hospitals etc.’ This mental attachment with
false or assumed knowledge or mythical one’s actions confers their fruit and becomes
knowledge can never be rid of the shackles a bondage. ‘I preach religion through ‘kirtan’
of birth and death. Intellectual knowledge (Gurbani-singing); I build gurdwaras.’ Deeds
is only an information, which gets stored in done with this idea or feeling are shackles
the brain like other information. For or bonds. But if deeds are done in a
example, a person travelling through the completely selfless and devoted manner
desert learns that there is water after without any expectation of fruit or reward
digging the earth upto a certain depth. He and in harmony with Divine ordinance, and
feels thirsty. Now his thirst cannot be man does not have any attachment with
quenched with the guessed water, and he them, then such deeds liberate him from the
dies of thirst. shackles of their fruit or reward. Doing
The other person is he who knows that deeds out of love for and devotion to the
there is water below the earth. He wants Guru, are an offering of love to him (Guru).
this water to flow on the earth. So he digs It is by doing God’s worship after getting
a well in the earth or installs a mechanical free from the fruit of actions and by rising
bore or tubewell. He puts pipe into the stage by stage through devotional worship
earth and after filling it with water upto the that the stage of Divine knowledge and
reflex valve, works a motor and thus draws enlightenment is attained, where man’s self
out water. Thereafter, whenever he needs is completely effaced. Then comes the last
water, he has no fear or apprehension. As stage of ‘nirvikalap smadhi’ (the stage of deep
soon as he switches on the motor, water meditation where the distinction between
starts flowing out. Now he won’t die of the seeker and the sought, the knower and
thirst. the object of knowledge is erased), when
truth is revealed fully and one gains self-
Similarly, the seeker or devotee who realisation.
practises repeating – ‘I am a soul beyond
form, colour, outline and garb; I am To go through the realm of worship,
desireless, infinite and exist by myself’ – one has to deal with five inclinations or
cannot achieve self realization. To achieve tendencies. The first three are present in the
self-realisation, man has to climb the rungs common people of the world, who, though,
of the ladder of spirituality. First, he has to become wayfarers of the spiritual path, yet
go through the realm of action. By making under the influence of ‘three qualities’
an offering of all the righteous deeds to the cannot ascend on the Divine path because
Guru (Holy Preceptor), he has to achieve the excess of ‘tamogun’ devil, or dark urges)
the firm and steady state of “doing good deeds keeps them absorbed in folly. The zeal for
without looking for reward” (P. 274). He does becoming a wayfarer of the spiritual path
all actions considering them as his duty; no does not arise in him at all. The state of
desire for the reward of his deeds arises in remaining absorbed in the mixed state of
his heart. ‘I do deeds or actions; I render ‘rajogun’ (passion, energy) and ‘tamogun’
(evil, or dark urges) keeps them entangled

in the world. In the mixed state of ‘rajogun’ concentrated with full consciousness or
(passion, energy) and ‘satogun’ (virtue or awareness for twelve seconds, then 24
goodness), man advances two steps on the seconds, then 36 seconds and thus gradually
spiritual path, but the backward push of increasing, mind’s concentration is achieved
‘rajogun’ (passion, energy) pushes him back for two minutes twenty-four seconds; then
by five steps. So, in this up-down-up state it becomes one ‘dhian’ (fixing the mind in
man happens to spend his entire life-time. meditation). Then there are twelve degrees
Only 100 percent ‘satoguni’ (virtuous) state of ‘dhian’ (meditation). First, 2 minutes 24
makes man deserving and fit for doing seconds are increased to 4 minutes 48
meditation and devotional worship. First, seconds. Then by gradually increasing this
by progressing through the realm of duration, one practises meditation or mind’s
actions, the seeker enters and embarks on concentration for half an hour. This is done
the steep climb of the realm of worship. The by fixing the mind on the Name-sound or
realm of action is crossed with the physical melody, or on some beloved physical
material body. Worship is an activity of the presences worthy of ‘worship’. The methods
subtle body, which we can describe as the and manners for achieving this can be learnt
realm of the mind. Those, who attend holy from spiritually experienced and
congregation with devotion, practise Divine enlightened holy personages. Another
Name meditation and are imbued with love method is to become completely absorbed
and devotion for saints and holymen, enter in ‘kirtan’ (singing of Gurbani or Divine
this realm. The seeker’s physical and mental laudations). When mind’s concentration for
disciplines or codes, such as compassion, full half an hour is achieved, the devotee
forgiveness, patience, tolerance, cleanliness, gets the right to climb higher than the step
politeness in speech, true and pure of ‘dhian’. Then one gets entry to the
thoughts, truthful behaviour, honest labour ‘Samadhi mandal’ (the region of deep
or work, true understanding, true devotion, meditation or trance).
contentment, non-violence, not indulging in Initially, one attains to the first region
thieving etc. prove to be helpful to him. of ‘Savikalap or ‘Sampargyat Samadhi’ (deep
Achieving concentration of mind is meditation or trance with a goal or an idea).
absolutely necessary. Without concentration In this meditation all the doubts and
of mind one cannot even thread a needle. questionings rising within are answered
Just as it is essential to have concentration from within the self itself and one gains
of mind to hit the bull’s eye, similarly, it is satisfaction. When it remains calm, tranquil
essential for meditation, devotional singing and undisturbed by thought, it is called
and reading and recitation of scriptures. rational meditation. Second region of this
Its first rung is called ‘dhaarna’ [that ‘smadhi’ (deep meditation) is that of thought
state of mental equipoise or calmness in or reflection where arises virtuous thinking,
which forgetting every thing else, mind’s and doubts continue to be automatically
attention is focused only on Brahm (Lord resolved. The second part of this meditation
Creator)]. Its full duration is 2½ minutes. enables one to enter the region of the last
In order to achieve concentration of mind, veil. Now rising above the veils of ‘annmaiy’
this period is divided into twelve parts of (body arising from and living solely on
twelve seconds each. First the mind is food), praanmaiy (veil of five organs of

action and five ‘praans’ –vital breaths, or life manifest glimpse of the soul and the five
forces), and manumaiy (veil of five sense delusions or misapprehensions are
organs and mind). Note: According to the destroyed. These are:
Vedic scriptures, there are five veils which i) Sang bharam [I am a physical human
cover the soul and budhi (intellect), we reach body. I take birth and die.]
the level or region of bliss. Here the seeker
enjoys the delight of ecstatic swinging, ii) Bhed bharam [Not accepting the Creator
sprays of pleasure, and impulses of love. as soul-form and imagining several
He is dyed in the love of wondrous God’s secrets or mysteries in Him.]
praise and in every part of his being flows iii) Kartitav bharam [The idea that I am the
the electric current of God’s wondrous Creator.]
praise. This surging current affords a new
experience to body, mind and intellect. But iv) Sansa braham dharma [Considering the
as yet, the final veil of ‘I-ness’ still deludes world as Brahm or Lord Creator]
man I have attained to the zenith of bliss. I v) Sansa-satt Dharam [Considering the
am soul that is sat (truth), chit (intellect), world as true and real and separate
anand (bliss) – Divine attributes. But this is from Brahm or Lord Creator]
a delusion. This is the last region of Maya He sees the same soul pervading in all
(material world), from where one flies to states or hues and all the vest expanse of
the threshold of the realm of the spirit or the world. This state is given the name of
soul. This part of ‘smadhi’ (deep ‘asm smadhi’ [deep meditation or
contemplation or meditation) is called contemplation that ‘I am or I exist’]. Taking
blissful or ecstatic trance. Now firm faith a further flight, the awareness of the ‘chit’
and determination and Perfect holy man’s (intellect) effaces its distinctness or
grace uplifts the devotee or Name- separateness and loses its existence in the
practitioner still higher. He reaches he state true region gains the and realization that all
of trance when the ‘jeev-atma’ (individual is God – ‘All that exists is the Lord: all is the
soul) is differentiated and enalaysed. The Lord’ (P. 485). Then comes true awareness
final limit of ‘vikalp’ (doubt, or entertaining and all illusions and mysteries are erased.
two ideas) is shattered. Through continuous This is called ‘nirvikalap smadhi’ (without any
regular practice, he is fully confident – ‘I’ idea or conception). In this ‘smadhi’ (deep
am not a ‘jeev’ (sentient being). Only owing meditation), not even by mistake falls the
to the illusion of Maya (material world, or influence of ‘Maya’ (material world, or the
the illusory world of senses), the soul enters illusory world of senses), or the shadow of
individual consciousness and assumes the lost supremacy and existence. The firmness
form of a ‘jeev’ (sentient being, or living or resoluteness of this meditation or trance
being), which is an illusion, a misconception entitles the Name-practitioner to attain the
or wrong notion, a miracle of ignorance. In exalted state of ‘Sehaj Smadhi’ (spontaneous
this ‘smadhi’ (meditation or trance), man’s meditation). Its relish is indescribable,
imagined ‘jeev’ awastha’ (the consciousness because in this trance, God manifests
that he is a living or sentient being) which Himself in all his glory and majesty. Here
is the creation of his illusion or wrong there is no need to assert that ‘I myself am
notion, is totally destroyed. He gains a Brahm (God or Creator).’ ‘I’ has been

completely effaced. Now real truth stands you have knowledge and understanding?”
revealed and manifested, where there is no The vaid said, “Sir! I know about all the
‘second one’. The bliss of this state cannot ailments mentioned in the books.”
be described. “How many are they?”
Raja Shivnabh’s learned royal priest “Sir! their number is so much.”
was a scholar of the mammonic world
(material world). He was completely “How many are their branches?”
deficient in spiritual experience. Therefore, “Sir! they are in thousands.”
his doubts were based on his self-interest
“Do you know about them too?”
and narrow thinking. So this Pandit (priest)
said, “Renunciation is a mark of ignorance. “Yes, sir! I know about them also.”
Why does the king weep even though he “Well, my ailment does not fall among
is learned and enlightened?” He made them. I do not suffer from any disease
several efforts to extricate the king from mentioned in books of medicine. I am
thoughts of renunciation. He consulted the feeling a pang in my heart. I am feeling the
king’s ministers. At last he went to the Rani twinge of a pleasing pull in my heart – it
(queen) and discussed this very issue with is the ache of separation from my Beloved
her. Many were the opinions and One. Do you have any cure for it? You are
suggestions that they gave. One suggested yourself ailing. You are suffering from
– “Give him medicines and cure his mental mental ailments, and one suffering from
state.” The Pandit said – “The king has ailments of the mind cannot have a healthy
listened to the views of someone. They have body. The body suffers when one is
gone deep into his heart and mind. Now mentally ailing.”
cure his mental condition by administering
medicines. His heart has been deeply So, in this way, many people wonder,
moved. His nervous system has been “Is there any medicine when man suffers
unsettled.” But what does the world know from mental breakdown and his nervous
about the anguish and suffering of the heart system is affected?” Guru Sahib says –
wounded with the darts of love? A vaid ‘Brother, there is no cure or medicine.’
(physician) had been called to set right Refrain: The physician knows not the
Guru Nanak Sahib’s mental equilibrium. medicine for the pangs of love.
When Vaid Haridyal came and felt Guru èÅðéÅ - éÔÆúº ÜÅäçÅ òËç çÅðÈ êÌî ¶ êÆó çÆ - B, B
Nanak Sahib’s pulse, then tendering him çÅðÈ êÌ¶î êÆó çÆ, çÅðÈ êÌ¶î êÆó çÆ-B, B
good advice, Guru Sahib said – éÔÆúº ÜÅäçÅ òËç,..............B
‘The physician was sent for to prescribe a ‘One that by the torment of love is gripped,
remedy. Seizing my arm, he felt my pulse. Day and night keeps awake, and no sleep
The simpleton physician knew not that the finds.’ P. 993
pain was in my heart.’ P. 1279 ÁÇÔÇéÇÃ ÜÅ×Ë éÆç é Ã¯ò¨
Ë Ã¯ ÜÅäË ÇÜÃ¹ ò¶çé Ô¯ò¨
Ë
òËç¹ ì¹ñÅÇÂÁÅ òËç×Æ êÕÇó ã¿ãñ
¯ ¶ ì»Ô¨ He, whose heart, at some point of time,
í¯ñÅ òËç¹ é ÜÅäÂÆ ÕðÕ Õñ¶Ü¶ îÅÇÔ¨ has been stricken by the barbed darts of
Guru Nanak Sahib said to the vaid love, can feel the pain, but not any one
(physician), “O vaid! you do not know else–
what ails me. About how many ailments do ‘Should the shaft of love strike the heart of

such a one, was no cure for the king’s ailment. So the
Its cure to the physician is not known.’ king was stricken with great renunciation
P. 993 and his hearts was filled with grief over his
êÌî
¶ Õ¶ ÕÅé ñ×¶ åé íÆåÇð òËç¹ ÇÕ ÜÅäË ÕÅðÆ ÜÆÀ¹¨ separation from Guru Nanak Sahib. The
What does the physician know what its Pandit (priest) reasoned with him and
cure is? What its symptoms are, he can advised him. The queen too said to him,
know, but not the cure. “O king! your temperament has become
‘O son, such are the clear symptoms: very gentle and sweet. Earlier you used
Heaves he cold sighs with pale face and abuse also and you got angry also, you
tearful eyes. used to rebuke even me. But now you do
He speaks less, he eats less and sleep he not reprove even the Minister. You have
finds not. become extremely sweet-tempered. Harsh
Constant wait, anxiety and restlessness are words have virtually stopped coming out of
his lot.’
your lips. A radical change has come in
ÁÅôÕÅðÅ éò éÆôÅéÆ ÁË ÇêÃð, you. You have started loving the children
ÁÅÔ Ãðç¯, ð¿× ÷ðç¯ ÚôîåðÍ
very much. You listen to the people’s tales
Õî×¹ëåé¯, Õî Ö¹ðçéº̄, Ö¹ÁÅìô ÔðÅî,
ÇÂ¿å÷ÅðÆ, ì¶ÕðÅðÆ, çÃåÃðÍ of woe and complaints also very gently and
patiently. You have now ceased to be
These are the symptoms of a person
indifferent and harsh as you were earlier. I
stricken with love. He turns pale. Tears
will not take you out of your powerful
continue flowing from his eyes. He heaves
current of love. May my fortune also wake
cold sighs. He speaks little, eats little and
up, so that I may also remember that
sleeps little. He is ever waiting for his
unseen beloved one with whom you have
beloved; he is restless and uneasy; he gets
fallen in love!
up again and again if his dear one has
come. He climbs the roof to look for his The king started growing weak. In such
beloved one – a state what does a man in love say? Ask
‘Going to the top of the mansion his path I Baba Farid. His body became thin and
watch – lean–
My eyes ever filling with tears.’ P. 624 ‘Farid, penance has left my body a skeleton;
î³çÇð ÚÇð ÕË ê³æ¹ ÇéÔÅðÀ° éËé éÆÇð íÇð ÁÅÇÂú¨ Crows peck at my soles,
God still has not revealed Himself –
Fifth Guru Sahib says, “Going to the
Such is my destiny.’ P. 1382
roof-top, I watch the path, if someone is
ëðÆçÅ åé° Ã¹ÕÅ Çê³Üð¹ æÆÁÅ åñÆÁ» Ö±â ¿ ÇÔ ÕÅ×¨
coming from Amritsar or not, whether my
ÁÜ¶ Ã¹ ðì¹ é ìÅÔ¹Çóú ç¶Ö¹ ì¿ç¶ Õ¶ íÅ×¨
Satguru has sent some message or not?”
What does the physician know about these God hasn’t met me even now. The
feelings of love? He does not know its cure crows have mistaken me for a dead body–
or medicine. ‘Thou crow pecking at my emaciated body,
eating away its flesh,
Now in King Shivnabh’s heart there Pray touch not these eyes, so that I have
was a great desire and restlessness as to sight of the Beloved.’ P. 1382
when Guru Nanak Sahib would come and ÕÅ×Å Õð¿× ãã¯ÇñÁÅ Ã×ñÅ ÖÅÇÂÁÅ îÅÃ¹ÍÍ
when he would have a glimpse of him. So Â¶ ç¹ÇÂ éËéÅ îÇå Û°ÔÀ° Çêð ç¶Öé ÕÆ ÁÅÃ¨
long as Guru Nanak did not come, there O Farid! give up this current of love;

you have become feeble; you have become towards the sky) and was a perfect master
a skelton of bones. But Farid said – ‘No in them. Besides he had visited all the
dear brother! it is beyond my power. I temples. They made several efforts, but all
cannot give up this love – in vain. So in this way, the news of the
Refrain: Let not my trust in (God’s) love king’s unseen love spread among the
ever break, people. The king sat silent on the seashore.
Even though my youth may de- His guards said – ‘Only one voice – ‘Nanak,
part. Nanak’ – is coming from him. He keeps
èÅðéÅ - î¶ðÆ à¹¼à¶ éÅ ê¶Ìî òÅñÆ â¯ðÆ, sighing – ‘O Guru Nanak, O Guru Nanak’.
Ü¯ìé íÅò¶º ÜÅò¶ ÚÇñÁÅ - B, B Sometimes he starts weeping. Sometimes,
ÇêÁÅð¶ ÜÆ, Ü¯ìé íÅò¶º ÜÅò¶ ÚÇñÁÅ - B, B he becomes hopeful and starts smiling. The
î¶ðÆ à¹¼à¶ éÅ êÌ¶î òÅñÆ â¯ðÆ,.....B state of such devotees or lovers is as
‘I fear not the loss of youth were not the described in the verses given below –
Beloved’s love lost; Refrain: In God’s love they laugh, in
Many a youth has withered away for lack of God’s love they weep and be-
love’s sustenance.’ P. 1379 come silent too, do the saints …
Ü¯ìé Ü»ç¶ éÅ âð» Ü¶ ÃÔ êÌÆÇå é ÜÅÇÂÍÍ èÅðéÅ - ð¿× ÔÃç¶ å¶ ð¿× ð¯ºç¶, ð¿× ÔÃç¶, - B
ëðÆçÅ ÇÕåºÎÆ Ü¯ìé êÌÆÇå Çìé° Ã¹ÇÕ ×Â¶ Õ°îñÅÇÂ
ñÅÇÂ¨
¨ Ú¹¼ê íÆ Õð Ü»ç¶, ÃÅèÈ, ÃÅèÈ,
Everyone’s youth withers and fades Ú¹¼ê íÆ Õð Ü»ç¶, ð¿× ÔÃç¶ - B
away – those who are deprived of love. ‘In the Lord’s devotion now they laugh, now
‘So it does not matter, whether my they weep, and fall also in silence.
body endures or not, but let not the trust Other than the holy Lord for none else have
in my love for God be shattered.’ Such was they care.’ P. 473
the state of the king. Day and night, only ð¿Ç× ÔÃÇÔ ð¿Ç× ð¯òÇÔ Ú¹ê íÆ ÕÇð ÜÅÇÔ¨
one voice emanated from his lips – blessed êðòÅÔ éÅÔÆ ÇÕÃË Õ¶ðÆ ìÅÞ¹ ÃÚ¶ éÅÔ¨
is Guru Nanak, blessed is Guru Nanak, Such was his state that, sitting on the
blessed is Guru Nanak, blessed is Guru seashore, sometimes, tears kept flowing for
Nanak. Everybody was surprised. They had hours together. Sometimes he was filled
heard the name of Guru Nanak, no doubt, with hope and wondered how delighted he
but never had they met him or seen him. would be when he would meet his True
From nowhere were they getting any Guru (Holy Preceptor). Imagining that joy,
knowledge or information about him. A happiness was reflected from his face.
travelling merchant had come. It was he Sometimes he fell into silence and did not
who had ignited the spark of spiritual love speak even when addressed. In such a state
in him (king). As a result he had become which is described as ecstasy and
oblivious of everything. What had carefreeness, he laughed dyed in the Guru’s
happened to this king? He had studied the devotion. ‘Dyed’ means ‘imbued with love’.
six schools of Hindu philosophy, 27 Smritis ‘In the Lord’s devotion now they laugh, now they
and the four Vedas. He had practised all the weep, and fall also in silence. Other than the
austerities of Hatha-yoga-khechri (to mount holy Lord for none else have they care.’ (P. 473).
the breath), bhuchri (suspension of breath), The devotees care for none other than their
chachri (to dismount the breath), kapali etc. Guru (Holy Preceptor). So the news about
(a posture in which the legs are turned the king spread not only in the island

kingdom but everywhere else in the world. devotion, I have come.”
Many hypocrites too came to know about The king said, “Then, please, come
it. They thought that since the king had not with me to the palace.”
seen ‘Nanak’, they should go to him and
pose as ‘Nanak’. So, putting on the garb of He said, “I am an ascetic; I will stay
holy men, they projected themselves as here only.”
‘Nanak’. They sent message to the king that The king felt suspicious and thought, “I
the holyman ‘Nanak’ for whom he was had heard that Guru Nanak is a
waiting had come and was sitting outside householder. It is to liberate the world that
the city. So he (the king) should come to he has temporarily withdrawn from family
receive him (Nanak). When the news life. But this fellow is saying that he is an
reached the king he was filled with great ascetic. Should he be a false one?” The king
longing and joy. If a man dying for a drop returned from there. He came to his queen
of water gets a glass of water, he is filled named Chanderkala. The queen noticed that
with tremendous joy. Such was the joy felt the king was sad. She wondered, “How is
by the king when he got the news that it that the king should be sad after meeting
‘Nanak’ had come. This joy was greater Guru Nanak whose name he was uttering
than the joy experienced at finding millions with each breath?” She asked, “Sir! what is
of gold coins. So the king ran barefooted the matter?” The king replied,
when he heard that his True Guru Nanak “Chanderkala! it seems to me that I have
Ji had come. He saw him sitting yonder been cheated. My love and devotion has
there. He fell at his feet. He started been slighted. I am being exploited. My
weeping and said, “O Sovereign! why did heart affirms and testifies that this man is
you take so long to come? But from within not Guru Nanak. I have never seen Guru
him came the voice – ‘O my mind! about Sahib before. If I had his picture, I could
Guru Nanak Sahib, Mansukh had said – on have compared it with this man to see
seeing and meeting Guru Nanak, Name – whether he is my True Guru or not. My
sounds will start coming from every heart within has refused to accept him as
particle of your body; this is his Guru Nanak.” The queen said, “This is a
distinguishing mark. When Guru Nanak very small thing. Leave it to me. I shall find
casts his glance at you, your mind and it out in no time.”
body will be soothed and cooled. All
doubts and apprehensions will be At once, the queen said to her
dispelled. You will experience great attendants, “Go to that holy man and find
spiritual delight on having a glimpse of out what his worth is how much pious or
him; your heart will be in bloom.’ But on holy he is. Carry meat, wine etc. Remain
seeing this man, I am not feeling any joy with him, and see whether he resists their
and longing in the heart. No spiritual relish temptation or succumbs to them.” The
am I experiencing. His face appears to be attendants went to the holy man exactly in
lifeless.” So he (king) got up and submitted this manner. He could not withstand the
with folded hands, “Sir! you have come? first blow and succumbed immediately. He
You took so long.” accepted gold coins, drank wine and ate
meat, and recited a ‘Shloka’ (verse) – ‘Aham
“Yes, king! seeing your love and Brahmasmi, nisang bhog Lachhmi’ - meaning –

The soul is pure or unattached. So no and the genuine. In appearance both are
blemish or impurity can come to me. I am similar; both can shut their eyes; both can
distinct and unattached. This (taking of impart knowledge. The genuine one may,
meat and wine) is an action of the body. perhaps, not put on a holy garb, but the
The body is under the elements. It is also false or spurious one puts up a great show
free from virtue and vice.’ of holy garb and appearance. His disciples
The attendants narrated the entire or touts tell many stories about him. They
incident. The king greatly regretted his have great power to exploit the people. But
mistake that he took an impostor for Guru the genuine one does not need these things,
Nanak Sahib. He said, “O my mind! I was this ostentation. A real gem has never
to bow this head of mine at Guru Nanak proclaimed itself. Only a spurious or
Sahib’s lotus feet; I have sullied it by artificial diamond needs praise. The
bowing at the feet of a vile and wicked genuine is after all genuine, which needs no
man. What a grave error I have made by recommendation. So, there is a difference
narrating my heart’s agony to him!” He between the genuine and the artificial. Guru
expressed his feelings in this manner – Sahib says that the hypocrite is a blind
lacking experience. For mere show, he sings
Refrain: I mistook him for a swan on see-
in plaintive notes –
ing him absorbed in false medi-
tation like a heron. ‘One blind from within and without,
èÅðéÅ - îËù êË Ç×ÁÅ í¹ñÖ
¶ Å Ô¿Ã çÅ, Makes false show of singing devotional
texts.
ì×ñ ÃîÅèÆ ò¶Ö Õ¶ - B, B
His body he washes, inscribes religious
ÇêÁÅÇðú, ì×ñ ÃîÅèÆ ò¶Ö Õ¶ -B, B.
marks on it, but greatly runs after Maya
îËù êË Ç×ÁÅ í¹ñ¶ÖÅ Ô¿Ã çÅ........B
(wealth).
‘I thought that he was a great swan, so I The filth of ego is removed not from within
associated with him. him, again and again into transmigration he
Had I known, he was only a wretched heron, falls.
from the very beginning, I would not have Engrossed in sleep and tormented by lust, he
associated with him.’ P. 585 utters God’s Name with his tongue alone.
îË ÜÅÇéÁÅ òâÔ¿Ã¹ ÔË åÅ îË ÕÆÁÅ Ã¿×¨
¹ Called Vaishnava, yet in egoistic action
Ü¶ ÜÅäÅ ì×¹ ìê¹óÅ å ÜéÇî é ç¶çÆ Á³×¨¹ engaged.
He (king) said, “Queen Chanderkala! I What good pounding husk?
The crane sitting among swans, a swan does
have been greatly mistaken. I thought that
not turn,
he was a great swan, a Param-hans But in catching fish remains absorbed.
(supreme swan; a title of the ascetics of When the assembly of swans contemplates,
highest order), a Brahmgyani (one who has then it finds that they can never have an
realized the Ultimate Spiritual Realty), a association with cranes.
holy preceptor. If I had known that he was The swans pick up jewels and pearls; the
an impostor, I would not have bowed to crane after frog runs.
him – ‘Had I known he was only a wretched The poor crane flies away, lest it should so
heron, from the very beginning, I would not have happen that he may be recognized.
He is engaged as by the Lord directed –
associated with him’ (P. 585). Then I would
Whom to blame when such is the Lord’s
not have gone near him, and met him. Will?’ P. 960
Because thee is difference between the sham
Á³çðÔ¹ Á³éÅ ìÅÔðÔ¹ Á³éÅ Õ±óÆ Õ±óÆ ×ÅòË¨

ç¶ÔÆ è¯òË Ú´ ìäÅÂ¶ îÅÇÂÁÅ é¯ ìÔ¹ èÅòË¨ we can make a search for it.” They started
Á³çÇð îË« é À°åðË ÔÀ°îË ÇëÇð ÇëÇð ÁÅòË ÜÅòËÍÍ the search with the place from where Guru
éÄç ÇòÁÅÇêÁÅ ÕÅÇî Ã¿åÅÇêÁÅ î¹ÖÔ¹ ÔÇð ÔÇð ÕÔÅòË¨ Sahib had come. They searched everywhere.
ìËÃé¯ éÅî¹ Õðî ÔÀ° Ü¹×åÅ å°Ô Õ°à¶ ÇÕÁÅ ë« êÅòË¨ Guru Sahib said, “All of you should search
Ô¿ÃÅ ÇòÇÚ ìËáÅ ì×¹ é ìäÂÆ Çéå ìËáÅ îÛÆ é¯ åÅð ñÅòË¨
one another.” They searched all. The
ÜÅ Ô¿Ã ÃíÅ òÆÚÅð¹ ÕÇð ç¶ÖÇé åÅ ì×Å éÅÇñ Ü¯ó° Õç¶ é
ÁÅòË¨ Gursikshs said, “Sir! this holy man is sitting
Ô¿ÃÅ ÔÆðÅ î¯åÆ Ú¹×äÅ ì×¹ ââÅ íÅñä ÜÅòË¨ with you. If you permit, may we search him
À°âÇðÁÅ ò¶ÚÅðÅ ì×¹ñÅ îå° Ô¯òË î³ß¹ ñÖÅòË¨ also without meaning any disrespect to
ÇÜå° Õ¯ ñÅÇÂÁÅ Çåå ÔÆ ñÅ×Å ÇÕÃ¹ ç¯Ã¹ ÇçÚË ÜÅ ÔÇð Â¶òË him?” Guru Sahib said, “Brothers! it is all
íÅòË¨ ê³éÅ - IF@ right. Search me also along with him.”
Guru Sahib says that if a crane comes When the holy man was searched, the
and sits in the company of swans, he cannot rosary was found in his pocket. So Guru
become a swan. Why does he not become Sahib says that by simply sitting in the holy
a swan? If a person comes to a holy congregation, one does not become a saint
congregation and sits there with his eyes –
closed, does he become a saint or a holy ‘The crane sitting among swans, a swan does
man? Nobody knows what is going on in not turn………’ P. 960
his mind. Contrary thoughts are rising Ô¿Ã» ÇòÇÚ ìËáÅ ì×¹ é ìäÂÆ.......¨
within him. Surely, he has not become a The heron sitting among swans does
holy and virtuous person – a ‘Satsangi’ not become a swan. Why?
(member of a holy congregation). ‘……… because in catching fish he remains
Once, Third Sovereign Guru Sahib was ever absorbed.’ P. 960
discoursing in this manner at a holy .........Çéå ìËáÅ îÛÆ é¯ åÅð ñÅòË¨
gathering. A large number of devotees were He is looking for a prey. His mind is
sitting all around him. He was delivering a not concentrated. He looks hither and
sermon. In his hand was a rosary of pure thither –
pearls. A holy man came. Both bowed their ‘When the assembly of swans contemplates,
heads to each other. Guru Sahib seated him then it sees that they can never have an
respectfully where he himself was sitting. association with cranes.’ P. 960
Guru Sahib kept delivering the sermon, and ÜÅ Ô¿Ã ÃíÅ òÆÚÅð¹ ÕÇð ç¶ÖÇé
while doing so, he put the rosary of pure åÅ ì×Å éÅÇñ Ü¯ó° Õç¶ é ÁÅòË¨
pearls under his knee. That holy man was So, there can be no alliance and
sitting with his eyes closed. But from the association between the two, because there
corner of his eyes, he noticed the rosary is a difference between them –
lying under Guru Sahib’s knee. He saw that Refrain: The swans peck at pearls while all
it was very precious and such a one would the cranes eat frogs ……….
not be found again, and no one would èÅðéÅ - Ô¿Ã Ú¯× î¯åÆÁ» çÅ Ú¹×ç¶,
suspect him too. So stealthily, he picked up â¼â» ÃÅð¶ ÖÅä ì×¹ñ¶ - B, B
the rosary and put it in his pocket. Guru î¶ð¶ ÇêÁÅð¶, â¼â» ÃÅð¶ ÖÅä ì×¹ñ¶ - B, B.
Sahib was omniscient. He said, “Brothers! Ô¿Ã Ú¯× î¯åÆÁ» çÅ Ú¹×ç¶,........B
my rosary was lying here. Has any Gursikh ‘The swans pick up jewels and pearls; the
found it by chance? It may have fallen from crane after frog runs.’ P. 960
my hands.” The Gursikhs said, “Sovereign!

Ô¿ÃÅ ÔÆðÅ î¯åÆ Ú¹×äÅ ì×¹ ââÅ íÅñä comes near the frog. With closed eyes the
ÜÅòË¨ crane continues stealthily looking for a
Hypocrites come to and sit in holy place where he can strike. He does not
congregations, put on holy garbs also, dye make any movement. He keeps his beak
their cloaks too – one green, another black, under restraint as if in a state of
still another red and some saffron also, but contemplation free from any thoughts.
what they are within themselves, Guru When the frog comes within his reach, he
Sahib says – catches it at once because his beak is very
‘Warming themselves at straw-fire ochre sharp.
clothes they wear; So the queen said to the king, “Sir!
Struck with afflictions, from their homes
now leave the task of testing the so-called
such flee.
Leaving home, in strange parts they wander, holy men to us because when the
Bringing with them the five vile evils.’ touchstone is applied, then only the
P. 1348 genuine will pass the test. You need not
ê³ÈÁð åÅê ×¶ðÆ Õ¶ ìÃåzÅ¨ worry on this account. To separate true
ÁêçÅ ÕÅ îÅÇðÁÅ Ç×ÌÔ å¶ éÃåÅ¨ from false, we shall apply a touchstone. I
ç¶Ã¹ Û¯Çâ êðç¶ÃÇÔ èÅÇÂÁÅ¨ have employed attendants and beautiful
ê³Ú Ú¿âÅñ éÅñ¶ ñË ÁÅÇÂÁÅ¨ concubines. Holymen claiming to be Nanak
O dear! what you had to give up, you will come. We have to test them by
are carrying it with yourself. By wearing applying the touchstone.” So yogis came
holy garbs, you haven’t become a swan (a who claimed to be Nanak but they slipped
pure man). You cannot become a wan (a and failed in the est. Many others of
pious man) like this. Those who have a various sects also came, but none could
swan-like pious bent of mind, they make an stand the test. The king was asked, “Sir!
analytical study of reality. They consider the should these impostors be punished?” The
world unreal. They regard the body as king said, “No; don’t punish them. By
unreal, and the soul real and true. Those failing in the test, they stand automatically
who have a stork-like pretensious mental punished.” So in this manner, many so-
inclination, in them are active sensual called holymen started coming. They also
desires. Sinful sensual desires become came to know that the impostors were
deeply rooted in them. Clothes do not found out and recognized. They all knew
make any difference in man’s mental that real Guru Nanak had not come. When
inclination. If the mind is changed from the touchstone is applied, then –
within, only then does it matter or make ‘Kabir! none that is spurious shall stand the
difference – test of God’s touchstone;
‘The swans pick up jewels and pearls; the He alone may stand this test who to God
crane after frog runs. has surrendered life.’ P. 948
The poor crane flies away, lest it should so ÕìÆð ÕÃÀ°àÆ ðÅî ÕÆ ÞÈáÅ ÇàÕË é Õ¯ÇÂ¨
happen that he may be recognized.’ ðÅî ÕÃÀ°àÆ Ã¯ ÃÔË Ü¯ îðÜÆòÅ Ô¯ÇÂ¨
P. 960 No false one can stand the test.
Ô¿ÃÅ ÔÆðÅ î¯åÆ Ú¹×äÅ ì×¹ ââÅ íÅñä ÜÅòË¨ ‘He alone may stand God’s test who remains
À°âÇðÁÅ ò¶ÚÅðÅ ì×¹ñÅ îå° Ô¯òË î³ß¹ ñÖÅòËÍÍ dead while yet alive’. P. 948
The crane reveals himself when he

ðÅî ÕÃÀ°àÆ Ã¯ ÃÔË Ü¯ îðÜÆòÅ Ô¯ÇÂ¨ ëðÆçÅ Ü¿×« Ü¿×« ÇÕÁÅ íòÇÔ òÇä Õ¿âÅ î¯ó¶ÇÔÍÍ
At last, on this side, Guru Nanak Sahib òÃÆ ðì¹ ÇÔÁÅñÆÁË Ü¿×« ÇÕÁÅ ãÈã¶ÇÔ¨
said to Bhai Bala Ji, “O Bala! we have been You should go into the refuge of the
at Talwandi for a long time. I am feeling a Perfect Holy Preceptor. Without the
tug in my heart. Now let us have a look at Preceptor, you cannot have a glimpse of the
the state of the world. We shall talk to Lord because you wish to see Him with
some, make utterances, afford our glimpse different eyes. The eyes with which a
to others, and also have a glimpse of them. glimpse of God can be obtained are
Well, let us go.” different. The key to that abode is with the
Guru (Holy Preceptor) –
In the course of their travel, Guru
‘The Master of the House has put on it a
Nanak Sahib visited many places. There are
lock;
many stories about them that he was
He has given the key to the Guru (Preceptor)
walking on the sea or riding a crocodile. to keep;
Finally, Guru Sahib reached King Shiv Without seeking the shelter of the True
Nabh’s garden. At that point of time, it was Guru, man cannot get the key, though he
lying dry and desolate with its gates shut. may make various other efforts.’ P. 205
Nobody visited the garden because all the ÇÜÃ ÕÅ Ç×ÌÔ¹ ÇåÇé çÆÁÅ åÅñÅ Õ°¿ÜÆ ×¹ð ÃÀ°êÅÂÆÍÍ
trees had withered. It was enclosed by a ÁÇéÕ À°êÅò Õð¶ éÔÆ êÅòË Çìé° ÃÇå×¹ð ÃðäÅÂÆ¨
boundary wall. Bhai Bala and Mardana said, For such a Perfect Guru (preceptor) did
“O Sovereign! where are we gong to stay?” Farid entreat earnestly that he might go into
Guru Sahib said, “Brothers! let us camp in his refuge. He heard a mysterious
this garden. See, if there is any entry to it.” supernatural voice – ‘Bakhtiar Kaki at Ajmer
There was a small gate through which Sharif is the Perfect Holy Preceptor at the
Guru Sahib entered and sat in the garden. present time. He has the authority to
As soon as Guru Sahib was seated there, bestow God’s Name on the devotees. So go
the withered garden started blooming. All to him and receive the boon of the Name
the trees became green; shoots sprouted and from him.’ He had practised austerities and
branches spread. The gardener who had Divine meditation for 24 years. The fruit of
been sitting idle for a long time, came to practising austerities and penances is that
see the remarkable transformation – what is man gains miraculous powers, but these do
the matter that my garden is becoming not bring about any change in the heart. He
green and shoots are sprouting? attained miraculous powers; his utterances
Holy congregation! this is not an started proving to be true; he attained the
imaginary concoction of the mind. There power to read other people’s thoughts (that
have been many great and exalted is, telepathy). He went to the holy preceptor.
pesonages possessing such miraculous He (holy preceptor) was quite old in years
powers. Baba Farid heard a mysterious but appeared to be a child to Baba Farid
supernatural voice – who saw him playing with children.
Somebody asked him there, “Brother, whom
‘Farid, why wanderst thou from forest to
forest, do you want to meet?” Baba Farid said, “I
Trampling thorns under thy feet? want to see Bakhtiar Kaki Sahib, the holy
God in the heart abides: why seekest thou preceptor.”
Him in the forests?’ P. 1378

“Look yonder there. He is the one who conceit, if you have to adopt the Guru (Holy
is throwing the ball upward?” Preceptor). The second discipline is that
“But he is a child.” you should stand in the back row behind
all other devotees –
“No; he is not a child. Look carefully, ‘Kabir, I am the worst of all; except me,
he has a grey beard.” everyone else is good.
He said, “Well, well”. He came to Whosoever realizes thus, he alone is my
know automatically. As he threw the ball friend.’ P. 1364
upwards, Baba Farid stopped the ball there ÕìÆð Ãí å¶ Ôî ì¹ð¶ Ôî åÇÜ íñ¯ Ãí¹ Õ¯ÇÂ¨
in the sky. He saw as to who had come ÇÜÇé ÁËÃÅ ÕÇð ìÈÇÞÁÅ îÆå° ÔîÅðÅ Ã¯ÇÂÍÍ
there who was not letting the ball come ‘I am not good and no one is bad.’ P. 728
down. The holy preceptor saw, “It is that Ôî éÔÆ Ú¿×¶ ì¹ðÅ éÔÆ Õ¯ÇÂÍÍ
dervish (Muslim holyman) standing there. So, stand in the back row – ‘Be the dust
He is some haughty person.” He wanted to of the feet of all, then alone come thou to me.’
know what was in his heart. He looked at (P. 1102) But you have come to display
the ball and it fell down instantly. Baba your miraculous powers.” So he sent him
Farid also came close to him. Bakhtiar Kaki back saying, “This is not the way to come
Sahib said, “What brings you here?” when you want to become a disciple.”
“I want to adopt you as my Murshad When Baba Farid came for the second
(Holy Preceptor).” time, Bakhtiar Kaki Ji was sitting under a
“Have you come to become my dried and withered tree. He had been
Murshad (Preceptor) or to make me your sitting there since morning. In God’s love
Murshad (Preceptor)? and devotion, he lost sense of time, and the
sun kept rising. Gradually, the sun came
A Murshad (Preceptor) is not
there too. The tree was standing as a mere
approached like this by showing miracles.
stump. When Baba Farid came, he saw that
If you have to come to a preceptor, you
Bakhtiar Kaki (the Preceptor) was sitting
have to adopt and follow his code or
there. He was filled with the feeling of
discipline. Only if you come like this will
service, but within him was ‘I-ness’ or ‘ego’.
you succeed.”
This feeling was born within him that the
What is the disciplinary code? Preceptor was sitting in the sun. He cast his
Such is the Gurbani edict – glance on the tree. Instantly, it was filled
‘Accept thou death first, abandon the hope of
with branches and leaves. New shoots burst
life, and be the dust of the feet of all, then forth and they started waving in the breeze.
alone come thou to me.’ P. 1102 When Bakhtiar Kaki Ji felt cool, he opened
êÇÔñÅ îðä° ÕìÈÇñ ÜÆòä ÕÆ ÛÇâ ÁÅÃ¨ his eyes at once. At the same time, he
Ô¯Ô¹ ÃíéÅ ÕÆ ð¶ä°ÕÅ åÀ° ÁÅÀ° ÔîÅðË êÅÇÃ¨ noticed that this dervish (holy man) had
come again. He looked up and the branches
He said – “Give up the ‘ego’ and
dried up, and the tree turned into a stump
attachment in you, this ‘I-ness’ – I am a
again.
great holy man; I have practised austerities
and penances for 24 years; I have revived Similarly, Guru Nanak Sahib came into
dead sparrows. Brother! give up this self- the garden and sat there. As soon as Guru

Nanak Sahib sat there, all the trees were sat there. They are three in number. As soon
filled with lush greenery, leaves and as they sat there, the garden became green
branches sprouted and started waving in and started waving in the breeze. Shoots
the breeze. All of you should recite in this and branches have sprouted. Buds and
manner – flowers have blossomed. There is dense
Refrain: Withered garden did start swing- shade in the garden now. The birds have
ing, returned and started chirping. All species of
When the Satguru came and sat birds have come there and joy has spread
there, O dear ……… all around. It seems to me that he, for
èÅðéÅ - Ã¹Õ
¼ ¶ ìÅ× é¶ Ô¹ñÅð¶ îÅð¶, whom you were waiting, has come.” The
Üçº̄ ÃÇå×¹ð ÁÅä ìËá ×Â¶ - B, B. king heard all this. The gardener said,
î¶ð¶ ÇêÁÅð¶, Üç¯º ÃÇå×¹ð ÁÅä ìËá ×Â¶ - B, “King! let me tell you one thing more – The
B two companions go out and take their food,
Ã¹¼Õ¶ ìÅ× é¶ Ô¹ñÅð¶ îÅð¶....... - B
but ever since their arrival, the one holyman
‘In an instant has He made dry shoots green.’ has been sitting there. He has neither
P. 191 opened his eyes, nor made any motion, nor
ÃÈÕ¶ Ôð¶ ÕÆÂ¶ ÇÖé îÅÔ¶¨ got up, and nor has this affected his body.
‘The land, where my True Guru comes and For three days he has been sitting without
sits grows green. taking any food. But his face is still
The creatures who go and see my True Guru glowing. A circle of light round his face is
become reverdured.’ P. 310 emitting so much radiance, that one cannot
ÃÅ èðåÆ íÂÆ ÔðÆÁÅòñÆ ÇÜæË î¶ðÅ ÃÇå×¹ð¹ ìËáÅ ÁÅÇÂ¨ behold it. The eyes are dazzled as you look
Ã¶ Ü¿å íÂ¶ ÔðÆÁÅòñ¶ ÇÜéÆ î¶ðÅ ÃÇå×¹ð¹ ç¶ÇÖÁÅ ÜÅÇÂ¨ at his forehead. From within him is coming
The gardener came and met Guru out a spray of love.”
Sahib. He was filled with surprise and The king’s heart was filled with great
wonder, “I have met many holy men earlier joy and yearning. He felt a thrilling
also. But the joy and peace I have sensation within him. There was a Divine
experienced now after meeting this holy tingling in his being. Waves of spiritual
man, I had never experienced before. He exuberance rose in him, but he controlled
started thinking if this joy and peace was them. He said, “It is possible that he may
due to the fact that the garden had become be a mere miracle-maker. So it is better to
green and that he would again get a good test him.” Then a voice came from within,
job. He said to himself, “Something is ”If he is truly Guru Nanak then he will be
happening within me. A melody is rising in guilty of causing an affront to him.” He was
me. Spontaneously a word is emerging in a compelling situation – I am not going
from within myself.” He tried to to bow this head of mine anywhere other
comprehend it. He was surprised to than at Guru Nanak Sahib’s lotus feet. Tears
observe that the sound of ‘Waheguru, came into his eyes – ‘O Sovereign! I was
Waheguru’ (God, God) was rising from greatly mistaken that I bowed my head at
within him. He realized, “This is some the feet of a hypocrite. My forehead has not
perfect holy man.” He went to the king and been left pure and unsullied. Kindly excuse
informed him, “O king! in the withered me. To keep my forehead pure and to
garden an exalted holy man has come and avoid bowing at the feet of an imposter, I

have started subjecting holy men to tests. The minister said, “Sir! it is our king’s
Kindly forgive me for my mistake.” King command that whenever a holyman comes
Shivnabh’s minister was Parasram who was into the kingdom, he should be served
very wise and intelligent. He was consulted. well. According to this country’s custom, he
The minister said, “Sir! many people from should be given meat to eat and wine to
the city have gone to see him. Their general drink, and should be entertained with
reaction is that some Perfect one has singing and dancing by professional
descended in our island kingdom. Whoever prostitutes and dancing girls. Besides, the
goes there approaches with questions, but holy man should be pleased in every other
without their asking all things are answered manner. Here many followers of the Nath
and fulfilled. The visitors find it difficult to sect come. They are very fond of drinking
speak. They are filled with spiritual relish and at night, they use the services of
and joy and their worries and anxieties are beautiful women.” In the meantime,
annulled. People go with tormented hearts, beautiful women half-clad in beautiful see-
hollow hearts and return happy and through garments and making coquettish
fulfilled. They reveal that just as the garden and lewd gestures reached Guru Sahib. The
has turned green, in the same manner, their minister said, “Sovereign! these women will
hearts are verdured. ‘The creatures who go attend upon during the night. They will
and see my True Guru are reverdured.’ (P. 310). serve you with meat and wine whenever
If you wish, you may go. Should I arrange you demand. So kindly command them as
some carriage for the purpose.” The king you will.”
said, “No; Parasram! it is quite probable Guru Sahib smiled and said,
that he may be my True Guru, but as long “Parasram! what have you brought? These
as touchstone is not applied, it is not dancing girls?
proper for me to go. When the touchstone
‘Beauteous elegant couches perfumed with
is applied, then Shivnabh will be sold to
sandal aloe wood scent – all these are
him body and soul. Go, first apply the gateway to terrible hell.’ P. 642
touchstone.” So carrying plates full of
Ã¶Ü Ã¯ÔéÆ Ú¿çé° Ú¯ÁÅ éðÕ Ø¯ð ÕÅ ç¹ÁÅðÅ¨
pearls and jewels, as well as victuals,
Parasram presented himself before Guru By associating with them one gets the
Sahib. He requested, “Sir! partake of ticket to the darkest hell.
something. It has been learnt that you Outwardly, they look beautiful but
haven’t eaten anything for many days.” within them they are filled with the poison
Guru Sahib replied, “Brother! I don’t of sins and evils.” Such is the edict –
eat anything. I am ever sated and satisfied. Refrain: O dear, these are poison-shoots
I never feel hungry. It is the world that Which have been coated with
hungers for things or possessions – one sugar.
hungers for a son, another wants a job, still èÅðéÅ - ÇÂÔ å» ÇòÔ¹ çÆÁ» íðÆÁ» Ô¯ÂÆÁ» ×¿çñ»,
another yearns for a woman or wife, and Ö¿â ÓÚ ñì¶ó ð¼ÖÆÁ» - B, B.
î¶ð¶ ÇêÁÅð¶, Ö³â ÓÚ ñì¶ó ð¼ÖÆÁ» - B, B
someone hungers for honour. The whole
ÇÂÔ å» ÇòÔ¹ çÆÁ» íðÆÁ» Ô¯ÂÆÁ»,....B
world is wandering hungry. But I do not
have any hunger. So don’t say that I am ‘Farid, these poison-shoots (carnal pleasures)
hungry; I am sated and satisfied.” are sugar-coated.

Some there are who spend days cultivating When the representatives of the
these; distressed Brahmins came from Kashmir
Others from the field uproot them.’ P. 1379 and the rest of India to Anandpur Sahib for
ëðÆçÅ Â¶ ÇòÃ¹ ×¿çñÅ èðÆÁ» Ö³â° ÇñòÅÇó¨ the alleviation of their sufferings, then on
ÇÂÇÕ ðÅÔ¶ç¶ ðÇÔ ×Â¶ ÇÂÇÕ ðÅèÆ ×Â¶ À°ÜÅÇó¨ hearing their tale of woe, Guru Sahib
Guru Sahib said, “Parasram! in became serious and silent. Young Gobind
appearance they look beautiful and Rai came in after playing outside. On
charming; their clothes are beautiful; all are seeing their frightened faces, he asked Ninth
very beautiful women, but what is within Guru Sahib, “O Sovereign! why are you
them? They are full of sins and evils. They sitting silent?”
are not in reality what they look outwarldly. He said, “My son, these suffering
Those women who have in their heart God’s Brahmins have come from Kashmir and
love and devotion, relish and zest for the other places. Some other persons have also
Name Divine, and spiritual reflection are come with them. It is difficult to hear their
worthy of worship for us. We bow our heart-rending tales of woe. They are being
head to them. But those women whose forced to change their religion. Although
heart is filled with the poison of sins and there is no danger to us and our devoted
evils give you a direct ticket to hell. So in followers, yet today they are being
this way, people are deluded by physical subjected to tyranny and cruelty. They wear
appearances.” ‘janeu’ (sacred thread). Well, you can tell
Once Baba Farid Ji was going them gently and lovingly that it has no
somewhere. As he was going, at one place, worth or meaning –
he heard a loud shriek, which pierced his ‘Make compassion the cotton, contentment
heart. God’s devoted worshippers are very the yarn;
sensitive and tender-hearted. They cannot Continence the knot and purity the twist;
tolerate when they see someone else in Such is the true sacred thread of the soul.
distress. That is why the Tenth Guru Sahib Thou Brahmin priest! put it on me shouldst
thou have it.
let his four sons, his father, his mother be
This thread neither snaps nor is soiled;
martyred and he himself also embraced Neither burnt, nor lost.
martyrdom, but for what? He himself was Saith Nanak: Blessed are the beings that
not unhappy and suffering, but he could not around their neck put this.’ P. 471
bear our suffering. People were being çÇÂÁÅ ÕêÅÔ Ã¿å¯Ö¹ ÃÈå° Üå° ×¿ãÆ Ãå° òà¹¨
forced to change their religion, that is, they Â¶Ô¹ Üé¶À± ÜÆÁ ÕÅ ÔÂÆ å êÅâ¶ Øå°¨
were being compelled to convert to Islam. éÅ Â¶Ô¹ å¹àË é î« ñ×Ë éÅ Â¶Ô¹ ÜñË é ÜÅÇÂ¨
The janeus (sacred thread worn by Hindus) è¿é° Ã¹ îÅäÃ éÅéÕÅ Ü¯ ×Çñ Úñ¶ êÅÇÂ¨
of the Hindus were being removed; their
But do not remove this sacred thread
sacred mark on the forehead was being
forcibly. You can tell them all right that
erased; cows were being killed; there were
there is another ‘janeu’ (sacred thread) which
loud cries, wailings and lamentations all
is superior to this. If you wish you may
around. Religion was being forcibly
wear it. But this is wrong that you should
changed. Guru Sahib could not tolerate all
kill those who refuse to change their
this.
religion. When there are forced conversions,

no principles will be laid down, and its Úìä Úñä ðå¿é Ã¶ Ã¹äÆÁð ìÇÔ ×Â¶¨
foundations will be weak. When the force Ô¶ó¶ î¹åÆ èÅÔ Ã¶ ÜÅéÆ ÚÇñ ×Â¶¨
of tyranny is withdrawn, the structure will The ears stop hearing, eyes cease
collapse with a thud; the adopted religion seeing, tongue stammers, feet do not move
falls from its principles. Religion cannot be fast, need support, hands tremble, as a
made to grow and flourish with brute force. result one fails to drink from the cup and
Then Sikh religion is inward-directed. It is half of the water spills. Such will become
not a faith with a negative approach. It tells the state of the body. So, O woman, in what
us how life can be made meaningful and are you taking pride?
successful. It is very difficult. There is ‘No law restrains child, youth or the elderly
going up or ascending in it; there is no from departing hence.
coming down or descending.’ No knowing is when the grip of Yama’s
So, in this way, Baba Farid felt (Death’s) noose may tighten.’ P. 254
compassion for the person, who had uttered éÔ ìÅÇðÕ éÔ Ü¯ìéË éÔ ÇìðèÆ ÕÛ° ì¿è¹¨
a loud cry. He knocked at the door from úÔ ì¶ðÅ éÔ ìÈÞÆÁË ÜÀ° ÁÅÇÂ êðË Üî ë¿è¹¨
where the loud wail had come. A woman Nobody knows when he may leave the
came from inside, whose eyes were red. She world.”
was in great rage and held a whip in her The woman said, “O dervish (holyman)
hand. She opened the door, and said, “O master! don’t deliver this sermon here. Give
dervish (holyman)! what is the matter? This it to your disciples; only they will listen to
is the house of a prostitute.” Baba Farid it. He or she who is not ready to listen
replied, “O woman! for me none in the should not be counselled. Go your way
world is a prostitute. We see God’s light in and mind your own business, we shall
all. I am the worst of all. All others are mind ours.”
better than I am. Whose voice it is? It is
highly pathetic.” She said, “What is it to Farid Ji went away. A long time
you, O dervish? It is our affair; we know it passed. At last, one day he saw human
best. I had given collyrium to her for chest bones and upper limbs lying near a
pounding. She left it rather thick. Today bush. From the eye sockets of the skull,
when I put it in my eyes, it caused young ones of a bird were peeping by
irritation, brought tears and made my eyes putting their beaks into them. A bird had
red. So I am advising her.” Baba Farid said, built its nest in the skull. Sitting there, Baba
“O woman! it is only physical appearance. Farid became lost in deep meditation.
This body is going to mingle with dust. Before his eyes came the body of the
There is nothing in it. So you should not prostitute and that day when he had told
take so much pride in your youth. The her not to take pride in her body and that
body will decline; it will become old. Then physical charm was nothing but she had
these eyes will lose both their vision and responded arrogantly, “Go thou, you holy
charm – mendicant! mind your own business, while
‘Gone are those fine teeth, those fast feet, we shall mind ours.” Baba Farid bowed
those sparkling eyes, sharp ears; reverentially. His disciples asked him, “Sir,
A loud cry has arisen from the flesh at the kindly explain this mystery to us. We
departure of such companions.’ P. 1381 should also know to whom you have

bowed and why you have done so.” Farid ‘In the cage of bones, flesh and blood-vessels
Ji said, “This woman is that very prostitute. abides the poor soul-bird.’ P. 659
These are her bones. Nobody buried her ÔÅâ îÅÃ éÅóÆ Õ¯ Çê³Üð¹ ê³ÖÆ ìÃË ÇìÚÅðÅ¨
body properly. Whoever did it, did so ‘Man’s body is made of walls of water,
unwillingly and irreverentially. Animals pillars of air, and mud of blood and semen.’
took out her body . These bones and skull P. 659
in the bushes belong to her. Some bird built Üñ ÕÆ íÆÇå êòé ÕÅ æ¿íÅ ðÕå ì¹¿ç ÕÅ ×ÅðÅ¨
a nest in the skull. The eyes, which could
Mortar is kneaded of blood and semen.
not bear even a little thick collyrium powder
The wall is of water and pillar is of air. If
and she had said that it had brought tears
it is breathing, it exists, but the moment
into her eyes and it had spoilt the collyrium
breathing ceases, it collapses on the earth
line, in the same eyes are today sitting
with a thud. ‘In the cage of bones, flesh and
bird-chicks. Look! to whom will she
blood-vessels abides the poor soul-bird.’ (P. 659).
complain today?” At that time, Baba Farid
It is this cage or skeleton that the mortal
uttered the following ‘shabad’ (hymn) –
calls ‘I’. Man is in great delusion; in fact, all
Refrain: Eyes that at one time could not have fallen a prey to a serious delusion.
bear a streak of collyrium,
They say – ‘I am black, I am white. I am
In them have birds built their
nests, O dear. rich, I am poor. I am like this, I am like
that.’ Big indeed is man’s delusion. Guru
èÅðéÅ - ÇÜÔóÆÁ» Õ¼Üñ ð¶Ö éÅ ÃÆ ÃÇÔ¿çÆÁ»,
ê³ÛÆÁ» é¶ êÅ ñÂ¶ ÁÅñ·ä¶ ÇêÁÅÇðú, Sahib says – ‘Just think for yourself. Your
ÇêÁÅÇðú, ê³ÛÆÁ» é¶ êÅ ñÂ¶ ÁÅñ·ä¶ - B, B body is made up of mortar kneaded out of
ÇÜÔóÆÁ» Õ¼Üñ ð¶Ö éÅ ÃÆ ÃÇÔ¿çÆÁ»,..B the five elements. It is kneaded clay; it is
mud that is inflated. Man eats fruit; from
‘Farid, the eyes, which captivated the world,
those eyes I have seen. where do they come? From the earth, of
They could not endure the streak of course. They come after becoming refined
collyrium, but now birds have hatched their or purified. He drinks milk; from where
young in them.’ P. 1378 does milk come? Cattle eat fodder, from
ëðÆçÅ ÇÜé ñ¯ÇÂä Ü×¹ î¯ÇÔÁÅ Ã¶ ñ¯ÇÂä îË Çâá°¨ which is formed milk; it comes after getting
ÕÜñ ð¶Ö é ÃÔÇçÁÅ Ã¶ ê³ÖÆ ÃÈÇÂ ìÇÔá°ÍÍ refined. If the same fodder man gets to eat,
he won’t be able to digest. But what a great
Now I have seen with my own eyes.
universe God has created! The cattle eat this
There was a time when those eyes could
fodder, and then how much better than
not bear a daub too bold of collyrium, but
man they are that they produce milk from
now whom will she complain to today,
fodder or grass. The milk that man drinks
whom will she beat with a whip, and
also comes from clay. It is from clay that
wherefrom will she get a whip?
everything continues growing. Guru Sahib
So in this way ‘deh adhiyaas’ (false and says – ‘These are five ‘tatt’ (elements), 25
deluding notions about the body) is a bad prakritis (natures or temperaments), five
thing. Man is mistakenly considering the praans (vital breaths in this body). It has
physical body as everything or all- mind, intellect and wisdom or intelligence,
important. The body is a kind of machine and I-ness. These are the various parts of
made up of five elements. In it abides a the body-machine. If you are caught in them
bird – then you are nothing. If you have realized

the soul-thing in it, then you are worthy of êÃÈ êð¶å î¹×è ÕÀ° åÅð¶ êÅÔé êÅÇð À°åÅðËÍ
worship. The dust of your feet will cure Gurbani saves the fools; it saves ghosts
maladies, purify intellect and inspire love and goblins –
and devotion for God. Your glance will ‘They, who have heard and seen Guru Nanak,
become cooling and comforting. There will fall not, again, into transmigration.’ P. 612
be power in your eyes. By your mere ×¹ð¹ éÅéÕ ÇÜé Ã¹ÇäÁÅ ê¶ÇÖÁÅ
glance you will rid people of ailments.’ Ã¶ ÇëÇð ×ðíÅÇÃ é êÇðÁÅ ð¶ÍÍ
Once Guru Nanak Sahib stayed at a He, who has heard Gurbani from the
village of thugs. Instead of serving him, Guru’s mouth is not born again.
they made plans to kill Guru Sahib and his
So Guru Sahib said, “Brother Mardana!
companions. But Guru Sahib kept singing
the ‘bani’ has permeated this atmosphere.
Gurbani through out the night. He got up
The ‘shabad’ (holy Word) never dies; it lives
early in the morning, took bath and started
for ever. This ‘shabad’ (holy Word) will
‘kirtan’ (singing) of ‘Asa Di Var’. In the first
spread in the entire universe. It will spread
watch of the night, those sinners or evil
not only in this world but in millions of
persons kept making plans, and in the
universes will this sound-wave spread and
second watch they went to sleep, because
it will create peace wherever it passes.”
a sinner goes to sleep in the second watch
of the night only – Mardana said, “Sir! these thugs have
‘To do evil has man ever rushed along; also heard it; will they too be saved?”
Yet on occasion of devotion to the Name Guru Sahib, “The ‘bani’ (Guru’s Divine
keeps dozing in sleep.’ P. 738
utterance) that is sown (i.e. uttered) never
ì¹ð¶ ÕÅî ÕÀ° À±Çá Öñ¯ÇÂÁÅÍÍ éÅî ÕÆ ì¶ñÅ êË êË Ã¯ÇÂÁÅ¨ goes in vain. It will go into their hearts and
Then he does not see – will start doing its work; it will remove
‘To do good is man slothful; in doing evil he their sins –
is quick as a tiger.’ P. 518 ‘The soul defiled with sins, that is cleansed
Ú¿Ç×ÁÅÂºÎÆ ÁÅñÕ° Õð¶ ì¹ÇðÁÅÂºÎÆ Ô¯ÇÂ Ã¶ð¹¨ with the love of God’s Name.’ P. 4
To do evil deeds, man has tiger-like íðÆÁË îÇå êÅêÅ ÕË Ã¿Ç×ÍÍ úÔ¹ è¯êË éÅòË ÕË ð¿Ç×¨
determination. After finishing ‘kirtan’ It is God’s Name that is going to wash
(Gurbani singing), Guru Sahib set out on his man’s sins; it is ‘bani’ (Guru’s utterance)
onward journey. Mardana said – ‘Sir! they which is to cleanse man’s sins and make his
have not woken from sleep.’ heart pure. O Mardana! we have sown the
‘O Mardana! they are unlucky people.’ seed of the Name Divine; whether they are
asleep or awake, the ‘shabad’ (holy Word)
‘Sir! then who has heard the kirtan?’ has gone into them. Well, now let us go.”
‘These trees and birds. Wherever the Guru Sahib left the village. After he was
sound of ‘kirtan’ (Gurbani singing) has gone, gone, they (thugs) woke up yawning. They
all creatures there will be emancipated. wondered – ‘Where have the night’s holy
Such is the influence or impact of Gurbani.” men gone? They have tricked us.’ Another
‘O Lord, Thou savest the beasts, goblins and remarked – ‘They were magicians’. Still
the fools and ferriest across even the stones.’ another said – ‘When I looked into their
P. 802 eyes, something happened to me. I have

experienced it for the first time. Never ÇéðíÀ¹ Ã¿Ç× å°îÅðË ìÃå¶ ÇÂÔ¹ âðé° ÕÔÅ å¶
before have I felt afraid of anyone. A kind ÁÅÇÂÁÅ¨
of fear has been born in my heart.’ One Live while remembering God.” As the
said – ‘Stop this idle talk. First, let us go thugs came near, they said, “You escaped
after them and bring them back.’ So eight by tricking us.” Guru Sahib said, “We did
to ten young boys, carrying choppers, not trick you; you yourself were sleeping.
spears and axes on their shoulders, You went to sleep, but we remained awake.
followed Guru Sahib running by covering You did not even hear us singing God’s
their footprints. Finally, they tracked Guru laudations. Tell me – what is the matter?”
Sahib and shouted from a distance, ‘Stop They said, “We have to kill you.” Guru
there; don’t move. You have tricked us Sahib replied, “You may kill us with
once; now we will not let you escape.’ pleasure, but listen carefully to one thing.
Guru Sahib stopped quietly. Mardana If, after killing us, you throw us here on
said, “Sir! we are three in number and are this thoroughfare, and some govt. official
stronger than these boys. [Panjabis are happens to notice our bodies, your village
otherwise strong in body.] Should we will be surrounded. The official will use
grapple with them?” Guru Sahib said, “No third-degree methods on you and you will
Mardana; see the ways of God; we need confess your crime. You will kill us no
not do anything – doubt, but you should think of ways and
‘Wherever I see, there I see Him present. He, means to escape from being caught too.”
my Master, is never far from any place. “This you should tell us.”
O my soul, ever remember Him, who is
contained in everything. “Look, there lies a pile of fuelwood.
He alone is accounted a companion, who After killing us, put our bodies on it.”
separates not here and hereafter. “From where should we bring fire to
Paltry is said to be the pleasure, which
light it?”
passes off in an instant.
Giving sustenance, the Lord cherishes all “Look, there a funeral pyre is
and He is short of nothing. burning.” Guru Sahib just looked in that
Every moment that Lord of mine takes care direction.
of His creatures.’ P. 677
“Well stop them from leaving. Two of
ÜÔ ÜÔ ê¶ÖÀ° åÔ ÔÜÈÇð çÈÇð ÕåÔ¹ é ÜÅÂÆ¨
us will go to bring fire.” So two of the boys
ðÇò ðÇÔÁÅ Ãðìåz îË îé ÃçÅ ÇèÁÅÂÆ¨
went for bringing fire. Going there, they saw
ÂÆå À±å éÔÆ ìÆÛ°óË Ã¯ Ã¿×Æ ×éÆÁË¨
some fearsome looking persons, the likes of
ÇìéÇÃ ÜÅÇÂ Ü¯ ÇéîÖ îÇÔ Ã¯ Áñê Ã¹Ö¹ íéÆÁËÍÍ
whom they had never seen. They were
êÌÇåêÅñË ÁÇêÁÅÀ° ç¶ÇÂ ÕÛ° À±é é Ô¯ÂÆÍÍ
ÃÅÇÃ ÃÅÇÃ Ã¿îÅñåÅ î¶ðÅ êÌí¹ Ã¯ÂÆ¨
quarrelling with some other persons. They
had caught hold of a person, who appeared
O Mardana! the Lord who looks after to be extremely frightened. These boys also
us with each breath is with us. He who started watching them. Going near they
meditates on the Fearless One is himself asked them, “Why are you quarrelling?
fearless. From where does fear come? Your looks are frightening. It appears that
‘To us that in Thy fearless company abide you do not belong to this world. We have
Where has fear come from?’ P. 206 never seen the likes of you before.” They

said, “Dear friends! our quarrel was that listen to us.” As they approached Guru
Dharamraj (the Righteous Judge) had Sahib they prostrated themselves before him
commanded us to take away this man. He and wept loudly. They said, “You are some
is a rank sinner – Perfect one who has come to our village.”
‘The Righteous Judge is under command to All others remarked, “What has happened
sit and administer even-handed justice. to you? Tell us also.” They replied, “What
The evil souls professing love for duality; should we tell you? Only if you believe
they are thine subjects.’ P. 38 our utterance to be true, then we shall tell
èðîðÅÇÂ é¯ Ô¹Õî¹ ÔË ìÇÔ ÃÚÅ èðî¹ ìÆÚÅÇðÍÍ you.” The rest said, “First tell us what the
çÈÜË íÅÇÂ ç¹Ãà¹ ÁÅåîÅ úÔ¹ å¶ðÆ ÃðÕÅð¨ matter is.” They narrated the whole
He was a wicked person, and we had incident. At this they said, “Let us fall at
come to take him away to the Divine court. Guru Sahib’s feet and hold on to them.”
We are called the Agents of Death. Have Guru Sahib’s gracious glance fell on all of
you never heard our name before? We have them. Their sins were anulled. They held
to take you also away; you may commit as Guru Sahib’s feet. They said, “O Sovereign
many sins as you like.” Guru! now accompany us to the town.
Emancipate them also and bestow joy and
“But what is all this noise about?” peace on them too. “Guru Sahib went with
They said, “All his sins have fallen off them and gave them good counsel.
or been removed.” So he who recognizes his true form, his
“How?” Divine or soul form, that abides in his own
“Guru Nanak has cast his glance on heart, his body is pure and holy. Otherwise,
him and as a result all his sins have been what is this body? It is a garbage bag. What
removed.” Who is he by whose glance all is a garbage bag? It is a sack for keeping
the sins have been removed? He is the same filth. In a garbage bag, whether of wood,
person whom you are planning to kill and plastic or paper, continue putting a child’s
have come to carry fire from the burning excrement and urine. Even if it is covered
pyre to cremate him.” with silk and painted beautifully, nobody
will be ready to touch it even if you ask
“What! Is he that person? Is he really him to do so. He will say that it a dirty
Guru Nanak?” thing. It contains filth. Guru Sahib says,
They said, “O ignorant people! with a “Have you ever thought what is within
single glance he (Guru Nanak Sahib) can your body?” Guru Sahib says like this –
reduce your entire village to ashes. Though Refrain: It is filth covered with skin,
possessing all spiritual powers, he is Why dost thou pride on thy
conducting himself like common men. Go, body?’
fall at his feet and take his shelter. Why are èÅðéÅ - ×¿ç î¿ç ÔË òñ¶·ÇàÁÅ ÇòÚ Ú¿î ç¶,
you committing more sins? Already there ç¶ÔÆ çÅ åÈ¿ îÅä ÕðçËº - B, B
are very many in your account. Go and seek î¶ð¶ ÇêÁÅð¶, ç¶ÔÆ çÅ å±¿ îÅä ÕðçËº - B, B
×¿ç î³ç ÔË òñ·¶ÇàÁÅ ÇòÚ Ú¿î ç¶,...B
pardon for your sins.”
‘Thy body-doll has been fashioned with skill.
From distance itself, they shouted to Know it for certain that it shall turn to
their comrades, “Look! don’t kill them; first dust.’ P. 374

ê¹åðÆ å¶ðÆ ÇìÇè ÕÇð æÅàÆ¨ planned and comely manner. So Guru Sahib
ÜÅé° ÃÇå ÕÇð Ô¯Â¶×Æ îÅàÆÍÍ says, “We are all sacrifice to the glory of
This body of yours is like a doll. God Him who has created the human body and
has created it with great care and skill. It has joined different bones and limbs. By
has five elements and along with the 25 joining them in a planned manner, the
‘prakritis’ (natures), with individual sense entire body has been kept neat and clean.
organs like eyes, nose, ears, tongue are But it appears to be so good and comely
attached five natural elements each. God has only outwardly, so that man is easily
made eyes; in them light constitutes half, deluded. And when deluded, he always
while the remaining four elements are 1/8 does wrong or ignoble deeds –
each. Tongue has He made; in it half is ‘In the sinful heart lodges lust:
water, and rest are 1/8 each. Similarly, in Hence the restless mind no way is stilled or
ears, sky part is half, while the rest are 1/ restrained.
8 each. In the same manner, the nose has Be it yogis, wandering ascetics, and those
practising renunciation,
been made for smelling. In it, half is earth,
Over all is thrown this noose.’ P. 1186
while the remaining four constitute 1/8
each. In touch, half is air, while the êÅêÆ ÔÆÁË îÇÔ ÕÅî¹ ìÃÅÇÂÍÍ îé° Ú¿Ú« ïÅ å¶ ×ÇÔú
remaining four are 1/8 each. By kneading é ÜÅÇÂÍÍ
the earth of these have been fashioned five Ü¯×Æ Ü¿×î Áð¹ Ã¿ÇéÁÅÃ¨ Ãí ÔÆ êÇð âÅðÆ ÇÂÔ ëÅÃ¨
sense organs and tamogun (evil or darker Man assumes evil tendencies. Caught in
propensities). Along with them have been lust, he does not see what is right and what
made five organs of action. Then in it have is wrong. So Guru Sahib says – “Just see for
been placed five vital forces which are yourself – ‘Thy body-doll has been fashioned
called ‘Panj praan’ – praan (in the heart), with skill’ (P. 374). Just see, how
udaan (in the throat), vyaan (pervading the meticulously has the Lord created your
entire body), smaan (in the navel), apaan (in body. Do you take pride in this body about
the rectum). They perform different tasks or which Guru Sahib says?
functions. This bellows-like organ in the ‘Why walkest thou, O man, in the crooked,
body, which is called lungs, breaths air out, crooked, crooked way?
and draws air in. The day it stops, it is said Thou art filled up with bones, skin and
that man is dead or has breathed his last. ordure and art saturated with evil odour.’
P. 1124
One ‘praan’ makes the heart function all the
time; another works in the stomach; still Úñå Õå à¶ã¶ à¶ã¶ à¶ã¶¨
another is the one which throws out filth ÁÃÇå Úðî ÇìÃàÅ Õ¶ îÈ¿ç¶ ç¹ð×¿è ÔÆ Õ¶ ì¶ã¶¨
from 3.5 crore pores in the body all the What do you have? Only evil or foul
time. A little time after bath, if you move odour. If you do not take bath, you start
your hand on the body and taste it, it is smelling? You have to shut your nose to
saltish, because filth has been excreted from those who do not take bath, for there is so
the body. In this way, it continues excreting much foul smell within man’s body. If you
filth from 3.5 crore pores at all times. One do not bathe for two days, your clothes will
‘praan’ is called ‘smaan’ which keeps the also become dirty. If the dress touched with
body temperature normal – 98.4 F. Thus, the body is not dried, it spreads foul smell
man’s body has been fashioned in a very in the entire house. There is so much filth

and foul smell in you. You apply talcum P. 374
powder and perfume sprays to the body. åÆÇé Ã¶ð ÕÅ ÇçÔÅóÆ ÇîÔîÅé°¨
Then you take bath. Do you feel proud of Áòð òÃå° å°Þ êÅÇÔ ÁîÅé¨
this body? My dear, don’t take pride in it. You may take into account water, milk,
‘Know it for certain that it shall turn to dust’ butter milk, curd, vegetables etc. which you
(P. 374). It is going to turn into clay. There eat everyday. It comes to three seers a day
is one thing in this body owing to which it in all. The rest that you have accumulated
is superior. That is the ‘soul-thing’. If you and put in banks is with you for safe-
realize or understand this ‘soul-thing’, then keeping. You are needlessly guarding it –
you will find liberation from the cage or
‘The money belongs to him who consumes it
prison in which you are living and attain to – spends and eats it.
Supreme bliss. If, dear brother, you do not It is God who gives, procures and satiates.
realize and comprehend, then you will He who having hordes not and eats not
continue to wander into millions of alone,
existences as you have been doing earlier. Is said to be of generous heart and goes to
Now is the time for you to achieve heaven.’ An Epistle of Advice
liberation. If in the human incarnation, you çîóÅ ÇåÃÆ ÕÅ Ü¯ ÖðÚË Áð ÖÅÇÂ¨
do not realize your soul-form, you will ç¶òË ÇçñÅòË ðÜÅòË Ö¹çÅÇÂ¨
waste this life and suffer pain in several Ô¯åÅ é ðÅÖË ÁÕ¶ñÅ é ÖÅÇÂ¨
existences. åÔÕÆÕ ÇçñçÅéÆ òÔÆ Çíôå ÜÅÇÂ¨
‘Thou thoughtless ignorant one, thy origin If God has given you plenty, distribute
contemplate. it among the needy; serve them. Look at the
Why of this insignificant body be so proud?’
poor who do not have even a penny. Some
P. 374
are ill but have no money for medicine.
îÈ« ÃîÅñÔ¹ ÁÚ¶å ×òÅðÅ¨ ÇÂåé¶ ÕÀ° å°î ÇÕÁÅ ×ðì¶¨ Give to them for buying medicines. Your
The origin in the body is the ‘soul’ but goodness will bear fruit. Why? Because you
you have become a ‘jeev atma’ (individual do not know to whom that medicine has
soul; animate soul). Destroy this ‘animate’ gone. If you come to know then –
or ‘living’ sense. Your own real form is the ‘Whosoever, while going on pilgrimage,
‘soul’, but the ‘soul’ is realized not by mere doing fasting and giving alms, takes pride in
saying. As long as there is ‘ego’, it remains his mind,
a ‘jeev’ (sentient being), which is imaginary Nanak, these deeds of his go in vain like the
and not real or true – bathing of an elephant.’ P. 1428
‘Everyone says that there is our Sole åÆðæ ìðå Áð¹ çÅé ÕÇð îé îÇÔ èðË ×¹îÅé°¨
Creator, but all are engrossed in egoism and éÅéÕ ÇéÔëñ ÜÅå ÇåÔ ÇÜÀ° Õ°¿Úð ÇÂÃéÅé°¨
pride.’ P. 930
If you come to know that you paid fees
Â¶Õ¯ Â¶Õ° ÕÔË Ãí¹ Õ¯ÂÆ ÔÀ°îË ×ðì ÇòÁÅêË¨ of such and such student, you start feeling
Until the Perfect Guru is met, ego is bad when he does not come to your
not destroyed. Try to contemplate that origin bungalow to thank you. So your charity has
so that you may come to know who you proved to be counterproductive as it causes
are – feelings of attachment and rancour in the
‘Three seers is thy daily provision. heart. You did an act of charity but it has
The rest is all given to thee for safe-keeping.’ created bitterness and hatred that now he

does not come to thank you. That is why Sahib, and you have a longing to meet
the wise say – ‘Virtue is its own reward’. ‘Waheguru’ (God) alone, then each and
Forget after doing good to anyone. To every word shall start getting lodged within
whom your charity goes; for whom you are you. This is how your ‘Ram’ (God) is met;
doing good; don’t bother or think about it. you have to make a sacrifice. God is met
Only then does your charity or act of virtue only when ‘I-ness’ or ‘ego’ dies.
prove fruitful, otherwise not. If God has So, in this way Guru Sahib says – ‘Dear
given you more than you need, give it to brother! what do you take pride in? Mend
the poor and needy. The surplus is for safe- yourself; don’t get involved in ‘deh adhyaas’
keeping with you. You think highly of (false and deluding notions of the body that
yourself, but – it is everything). It is this which has made
‘Thou art ordure, bones and blood wrapped you unhappy. Try to appreciate –
up in skin.
Refrain: Your body will turn into dust
Yet of this body art thou so proud.’ P. 374
In which you take so much
ÇìÃàÅ ÁÃå ðÕå° êð¶à¶ ÚÅîÍÍ pride, O dear ….
ÇÂÃ¹ À±êÇð ñ¶ ðÅÇÖú ×¹îÅéÍÍ èÅðéÅ - å¶ðÆ ç¶ÔÆ é¶ ÖÅÕ ìä ÜÅäË,
Your body is foul ordure, bones, flesh, ÇÜÃ çÅ å±¿ îÅä ÕðçËº -B, B
marrow, urine and other secretions from î¶ð¶ ÇêÁÅð¶, ÇÜÃçÅ å±¿ îÅä ÕðçËº - B, B.
various organs. What comes out of nose å¶ðÆ ç¶ÔÆ é¶ ÖÅÕ ìä ÜÅäË,...........B
and ears? Do you take pride in them? ‘O man! what art thou proud of? This frail
‘Realization of one truth alone shall bring body shall one day be destroyed.’ P. 692
thee purity. ÕÅÔ¶ ð¶ éð ×ðì¹ Õðå ÔÔ¹ ÇìéÇÃ ÜÅÇÂ ÞÈáÆ ç¶ÔÆ¨
Without such realization shalt thou ever
‘Kabir, collecting dust, the Lord has made
remain impure.’ P. 374
the body like a physician’s medicine packet.
Â¶Õ òÃå¹ ìÈÞÇÔ åÅ Ô¯òÇÔ êÅÕ¨
Çìé° ìÈÞË å±¿ ÃçÅ éÅêÅÕÍÓ It is but four days play. Ultimately, dust
If, dear brother, you do not realize this shall return to dust.’
one truth, you are not pure; you are P. 1374
impure. ÕìÆðÅ èÈÇð ÃÕ¶Çñ ÕË ê¹ðÆÁÅ ì»èÆ ç¶ÔÍÍ
‘Saith Nanak: To the Guru am I a sacrifice, ÇçòÃ ÚÅÇð Õ¯ ê¶ÖéÅ Á³Çå Ö¶Ô ÕÆ Ö¶Ô¨
By whose guidance have I attained the Dear brother! this body is going to turn
omniscient Supreme Being.’ P. 374 into dust. Don’t take pride in it. Take it to
ÕÔ¹ éÅéÕ ×¹ð ÕÀ° Õ°ðìÅé°ÍÍ be a tower covered with white plaster. It is
ÇÜÃ å¶ êÅÂÆÁË ÔÇð ê¹ðÖ¹ Ã¹ÜÅé°¨ a beautiful covering or plaster of one type
Therefore, seek and meet the Perfect or the other. It is a plastered tower 3 ½
Guru or Holy Preceptor, imbibe the ‘bani’ hands long –
(utterance) of the Guru, lodge in your heart ‘Man is dirty within filled with blood, pus,
the ‘shabad’ (Holy word) of Sri Guru Granth filth and urine.
Sahib. Until your mind agrees, you cannot Becoming God’s slave if he meditates on
have an alliance with the ‘Guru. If you Him, he is a man.
Without God’s worship and meditation he is
come to have perfect faith in the Guru –
extremely filthy.’
unflinching faith that it is ‘Waheguru’ (God)
Á³çð ñÔÈ êÅÕ îñîÈåð íð ×¿çÅÍ
Himself who is speaking in Sri Guru Granth

ì¿çÅ À°Ã çÅ Ô¯ Õ¶ Õð¶ ì¿ç×Æ å» ì¿çÅ Ú¿×ÅÍ Guru Sahib says – “There are nine
ì¿ç×Æ å¯º Çìé» ì¿çÅ ×¿ç¶ å¯º òÆ ×¿çÅÍ doors in this body, and the Tenth gate, in
So, you take pride in this body? This which abides the real thing, that is kept
body is not something to be proud of. So, secret. To this gate are fixed the adamantine
in this manner, Guru Nanak Sahib said, “If shutters of hope, doubt and ignorance. ‘The
you recognize or realize the truth within, adamantine shutters of the Tenth gate open not.’
then you have won. But if you continue to (P. 954) Then how, do they open?” Guru
remain involved in body-awareness (that it Sahib says – “Take the key from the Guru
exists), you will lose the game, because if (Holy Preceptor), receive the Name, the
body here has been mentioned thus, then Holy word, the chant or the mystic formula.
there it has been written as superior of the Recite it and meditate on it, and progress
superior. It is written that in the human in its practice. Gradually you will come to
body is revealed that thing which is not know it. When it is opened, it has its marks.
revealed in any other body. It has been These are not imaginary things. When the
described as ‘Nar-Naraini’ (man-God) body. gate is opened, you get to hear the sound
Such is the edict – or melody of that place; you hear the
Refrain: God’s Light abides in this body, mantar (chant, or mystic formula) of that
O dear …….. place.” Guru Sahib says – “The melodious
èÅðéÅ - Ü¯Çå ÔðÆ çÆ, celestial strain rings there. By the Guru’s word
ÇÂÃ ç¶ÔÆ ÇòÚ òÃçÆ ÇêÁÅð¶- B, B. it is heard’. (P. 954) There the Guru’s word
ÇÂÃ ç¶ÔÆ ÇòÚ òÃçÆ ÇêÁÅð¶ - B, B is heard. Which holy Word or hymn? About
Ü¯Çå ÔðÆ çÆ,.................B this you come to know only when you
‘The body fortress has nine doors. The Tenth reach there as to which holy word it is.
is kept unseen. Then from Guru Granth Sahib, we find the
The adamantine shutters of the Tenth gate ‘shabad’ (hymn, word) which we wish to
open not. hear. There you do self-reflection and
Through the Guru’s word alone they get Divine contemplation. ‘The Divine light shines
opened. in that mind.’ Now, there is no darkness;
The melodious celestial strain rings there. By there is Divine light and radiance. It is the
the Guru’s word it is heard. light with which you can see with the eyes
The Divine light shines in the mind of those
of the mind. With eyes of intellect, you see
who hear the music of the Tenth gate.
Such persons meet God by embracing the light of the sun and the moon; the eyes
meditation. of the physical body see this light. But the
The One Lord, who has Himself made the eyes of experience or perception see
world is contained amongst all.’ P. 954 another light. It is with this light that He is
éÀ° çðòÅÜ¶ ÕÅÇÂÁÅ Õ¯à¹ ÔË çÃòË ×¹êå° ðÖÆÜËÍÍ
found. That is the light of spiritual or
ìÜð ÕêÅà é Ö¹ñéÆ ×¹ð ÃìÇç Ö¹ñÆÜË¨
Divine knowledge. You gain the vision of
ÁéÔç òÅÜ¶ è¹Çé òÜç¶ ×¹ð ÃìÇç Ã¹äÆÜË¨
seeing things in real and manifest form –
Çåå° Øà Á³åÇð ÚÅéäÅ ÕÇð í×Çå ÇîñÆÜË¨ ‘You meet God by embracing meditation’ (P.
Ãí îÇÔ Â¶Õ° òðåçÅ ÇÜÇé ÁÅê¶ ðÚé ðÚÅÂÆ¨ 954). What is seen? ‘The One Lord, who has
‘Hail, hail to Thee, O True being, True, ever Himself made the world is contained amongst all.
True is Thy Name.’ P. 947 Hail, hail to Thee, O True king. True, ever True
òÅÔ¹ òÅÔ¹ ÃÚ¶ êÅÇåÃÅÔ å± ÃÚÆ éÅÂÆ¨ is Thy ‘Name’ (P. 957 & P. 947). Guru Sahib

says – ‘This real thing abides in the body God-directed person) attains to that jewel
– with the assistance of the Guru. When the
‘This body is all seat of righteousness, jewel is found, what is seen? This sight or
Bearing the holy Eternal’s light.’ P. 309 glance is transformed. Through this sight,
ÇÂÔ¹ ÃðÆð¹ Ãí¹ èðî¹ ÔË ÇÜÃ¹ Á³çÇð ÃÚ¶ ÕÆ ÇòÇÚ Ü¯Çå¨ earlier it was seen that he is so and so, he
God abides in this body – is our enemy, this is such and such religion,
this is such and such man. All this is not
‘In it are hidden jewels, that only a God-
seen there.”
directed devotee may dig out.’ P. 309
×¹ÔÜ ðåé ÇòÇÚ «ÇÕ ðÔ¶ “Sir! do things appear there in a
Õ¯ÂÆ ×¹ðî¹ÇÖ Ã¶òÕ° ÕãË Ö¯ÇåÍÍ different manner?”
Guru Sahib says, “In you is hidden “Yes.”
such a jewel which is called ‘soul-thing’ or “What is seen?”
the ‘Name’ which is invaluable –
‘Invaluable is God’s Name – none its worth Guru Sahib says –
knows. ‘When the mortal realizes the All-pervading
Saith Nanak: Such as have good fortune soul, then does he see the one Lord contained
recorded on their foreheads, everywhere and the only One, interwoven
In joy of the Lord disport or enjoy God’s like warp and woof.’ P. 309
love.’ P. 81 Ãí¹ ÁÅåî ðÅî¹ êÛÅÇäÁÅ å» ÇÂÕ° ðÇòÁÅ ÇÂÕ¯ úÇå
ÃÅÂÆ éÅî¹ Áî¯« ÕÆî é Õ¯ÂÆ ÜÅäç¯ÍÍ ê¯ÇåÍÍ
ÇÜéÅ íÅ× îæÅÇÔ Ã¶ éÅéÕ ÔÇð ð¿×¹ îÅäç¯ÍÍ In all abides one and same Divine
‘The Name Divine, bestower of Nine Light – ‘The One Lord, who has Himself made
Treasures, immortalizing, the world is contained amongst all’ (P. 954).
In our own self is lodged. ‘Saith Nanak, servant of God: Laud thou the
Therein abides the ultimate silence of Name – Thus shalt thou serve the holy Eternal
ecstasy, Lord. (P. 310). This is what is seen in all
And the unstruck mystical music, creatures. Guru Sahib says –
Of wonders indescribable.
This by such is viewed as by the Lord ‘Inside the bodily frame abides the Lord
Himself are granted such sight: unknowable;
Such alone, saith Nanak, get realization.’ The egoist unenlightened realizes Him not,
P. 293 seeking Him outside.’ P. 754
éÀ°ÇéÇè Á³ÇîÌå° êÌí¹ ÕÅ éÅî¹ÍÍ ç¶ÔÆ îÇÔ ÇÂÃ ÕÅ ÇìÃÌÅî¹ÍÍ ÕÅÇÂÁÅ Á³çÇð ÁÅê¶ òÃË ÁñÖ¹ é ñÇÖÁÅ ÜÅÂÆÍÍ
Ã¹¿é ÃîÅÇè ÁéÔå åÔ éÅçÍÍ ÕÔé° é ÜÅÂÆ ÁÚðÜ îéî¹Ö¹ î¹×è¹ ìÈÞË éÅÔÆ ìÅÔÇð íÅñÇä ÜÅÂÆ¨
ÇìÃîÅç¨ The Bestower of all joys is abiding
ÇåÇé ç¶ÇÖÁÅ ÇÜÃ¹ ÁÅÇê ÇçÖÅÂ¶¨ éÅéÕ ÇåÃ¹ Üé Ã¯ÞÆ within you. The apostate fool does not
êÅÂ¶¨ realize this truth –
He whom God grants the sight, sees ‘The body like a fortress is fashioned:
the jewel within himself, which is In it is spread expanse of Maya –
invaluable. Guru Sahib says, ‘In it are hidden attachment.
Without guidance of the holy Word is it a
jewels, that only a God-directed devotee may dig
heap of ashes;
out’ (P. 309). By exploration and Dust into dust mingled.
contemplation some Gurmukh (Guruward or The body is also a limitless fortress of gold,

Pervaded by limitless Divine Essence.’ in him.
P. 1059 èÅðéÅ - êÅòÇÔ î¯Ö ç¹ÁÅð
ÕÅÇÂÁÅ Õ¯à¹ ÔË ÁÅÕÅðÅ¨ îÅÇÂÁÅ î¯Ô¹ êÃÇðÁÅ êÅÃÅðÅ¨ Ü¶ îé î³é ÜÅÂ¶, Ü¶ îé î³é ÜÅÂ¶ - B, B
Çìé° ÃìçË íÃîË ÕÆ ã¶ðÆ Ö¶ÔÈ Ö¶Ô ðñÅÇÂçÅ¨
‘Through faith man finds the Door of
ÕÅÇÂÁÅ Õ¿Úé Õ¯à¹ ÁêÅðÅ¨ ÇÜÃ¹ ÇòÇÚ ðÇòÁÅ Ãìç¹ Liberation;
ÁêÅðÅ¨ Even those related to him are through him
The holy Word is limitless. The extent liberated.
or expanse of the holy Word, Brahm (Lord Through faith both Preceptor and disciple are
Creator) and the soul cannot be known. God saved.
is, in fact permeated within you – Saith Nanak: One with faith has not to
wander about begging for Divine grace.
‘The Guruward ever sings the Lord’s The great immaculate Name of God may
laudation and meeting his Beloved obtains only be realized by one
everlasting joy and peace. Whose mind in faith is firm – fixed.’ P. 3
The body is the Lord’s mansion, by Him
beautified or embellished; î³éË êÅòÇÔ î¯Ö¹ ç¹ÁÅð¹¨ î³éË êðòÅðË ÃÅèÅð¹¨
In it abides Himself the Lord, the Divine î³éË åðË åÅð¶ ×¹ð¹ÇÃÖ¨ î³éË éÅéÕ íòÇÔ é ÇíÖ¨
Being.’ P. 1059 ÁËÃÅ éÅî¹ Çéð¿Üé° Ô¯ÇÂ¨ Ü¶ Õ¯ î³Çé ÜÅäË îÇé Õ¯ÇÂÍÍ
×¹ðî¹ÇÖ ×ÅòË ÃçÅ ×¹ä ÃÅÚ¶ ÇîÇñ êÌÆåî Ã¹Ö¹ êÅÇÂçÅ¨ Then Guru Sahib says that the state of
ÕÅÇÂÁÅ ÔÇðî³çð¹ ÔÇð ÁÅÇê ÃòÅð¶¨ the believer is indescribable –
ÇåÃ¹ ÇòÇÚ ÔÇð ÜÆÀ° òÃË î¹ðÅð¶¨ ‘The state of the mortal who believes in God
The world quarrels over the ownership cannot be described.
of places of worship – ‘This temple is ours; Whoever attempts this shall in the end
this mosque belongs to us; this is our place regret his rashness.’ P. 3
of worship.’ They quarrel among î³é¶ ÕÆ ×Çå ÕÔÆ é ÜÅÇÂ¨ Ü¶ Õ¯ ÕÔË ÇêÛË êÛ°åÅÇÂ¨
themselves over them. Guru Sahib says – Therefore, accept it or have faith in the
‘At the place of worship, you offer wine and Guru’s edict that – ‘The body is the Lord’s
meat. There you practise slander and mansion, by him beautified or embellished; in it
backbiting. You harbour jealousy and abides Himself the Lord, the Divine Being.’ (P.
enmity. There you practise deceit and 1059) Sometimes, it is said – ‘God abides in
trickery. By doing so, you have defiled and me’; in fact, God abides in all. None is
polluted it. Dear brother, you should outside Him –
improve and embellish it. ‘The body is the ‘The merchants of God in the Guru’s word
Lord’s mansion, by Him beautified or embellished.’ hold commerce,
(P. 1059). This body is the abode of Lord By His grace the Lord unites them with
God – ‘In it abides Himself the Lord, the Divine Himself.’ P. 1059
being’ (P. 1059). What more can Guru Sahib ×¹ð ÕË ÃìÇç òäÜÇé òÅêÅðÆ éçðÆ ÁÅÇê ÇîñÅÇÂçÅÍÍ
say on this subject? Let us accept – ‘God By obtaining the Guru’s word, the
lives within me’. Let any one accept it. By merchants of God’s Name hold commerce –
doing so, he will see that he will never face ‘By His grace the Lord unites them with
want or shortage in life. Guru Sahib asserts Himself.’ When commerce in truth is held,
that by accepting this, man will attain a then works the miracle of the Lord’s grace,
very high position in life – His blessing, His benevolence. Then He
Refrain: The door of liberation is attained unites the devotee with Himself; like warp
If man accepts that God abides

and woof the two become one; no There the unstruck music plays day and
distinction is left between ‘you’ and ‘me’ – night. Through the Guru’s instruction this
celestial strain is heard.’ P. 124
‘Kabir, repeating ‘Thy Name’,
I have become like ‘Thee’. éÀ° çð áÅÕ¶ èÅòå° ðÔÅÂ¶¨
In ‘me’ now ‘I’ has remained not. çÃòË ÇéÜ ØÇð òÅÃÅ êÅÂ¶¨
When difference between me and others has Nine Doors are closed; eyes are
been removed, then wheresoever I see, there I restrained to view the beauty of others’
see but Thee, O Lord.’ P. 1375 women –
ÕìÆð å±¿ å±¿ ÕðåÅ å± ÔÈÁÅ î¹Þ îÇÔ ðÔÅ é ÔÈ¿¨ ‘Seeing others’ women treat them as thy
Üì ÁÅêÅ êð ÕÅ ÇîÇà ×ÇÂÁÅ Üå ç¶ÖÀ° åå å±¨ mothers and sisters.’
So ‘I’ becomes ‘you’ – Bhai Gurdas Ji, Var 29/11
‘While my ego lasts, art Thou not seen; ç¶ÇÖ êðÅÂÆÁÅ Ú¿×ÆÁ» îÅò» íËä» èÆÁ» ÜÅäË¨
Now Thou alone art; have I ceased to be: The evil is not to be seen; it is given
Like innumerable gusts of wind arise waves up; eyes are closed, ‘Who with his ears, hears
in the ocean, not slander of anyone’ (P. 274). Ears are closed
That are only water within the mass of
to hear others’ slander. Tongue is restrained
water.’ P. 657
to utter falsehood. Hands are prohibited to
Üì Ôî Ô¯å¶ åì å± éÅÔÆ Áì å±ÔÆ îË éÅÔÆ¨
do anything wrong. Feet are restrained to
Áéñ Á×î ÜËÃ¶ ñÔÇð îÇÂ úçÇè Üñ Õ¶òñ Üñ î»ÔÆ¨
go to any wrong or evil place. When ‘The
Just as waves arise in the sea and get Nine Doors are barred’, then the mind does
merged in the sea, similarly, when the mind not wander. One door, the Tenth Door is
is convinced and starts believing, ‘I’ will left, so the mind heads towards it. When all
merge in ‘Thee’, then where shall you find the doors are opened, then the one door left
abode? Guru Sahib says that you shall find has to be searched. The mind sets out in
an abode in the Lord’s home. Then the search of this Tenth Door; ‘He obtains an
mortal does not stay outside; he stays in abode in the Lord’s Tenth Door.’ (P. 124) His
God’s home; it is a very pleasing and own home is the Tenth Door. ‘There I shall
comfortable home, and it is found in one’s not feel at home, Sir’, says the mind. Guru
own self – Sahib says – ‘Is this so?’
‘He, who shows the Lord’s abode within the ‘There the unstruck music plays day and
man’s mind home; night.
He alone is the Omnipotent and Omniscient Through the Guru’s instruction is this
True Guru. celestial strain heard.’ P. 124
The Lord is manifest in the Tenth gate, where
úæË ÁéÔç Ãìç òÜÇÔ Ççé¹ ðÅåÆ
the celestial strain resounds to the
accompaniment of the sound of the five ×¹ðîåÆ Ãìç¹ Ã¹äÅòÇäÁÅÍÍ
musical instruments.’ P. 1290-91 So in this way, with the Guru’s
Øð îÇÔ Øð¹ ç¶ÖÅÇÂ ç¶ÇÂ Ã¯ ÃÇå×¹ð¹ ê¹ðÖ¹ Ã¹ÜÅä°ÍÍ guidance and instruction that holy Word
ê³Ú Ãìç è¹ÇéÕÅð è¹Çé åÔ ìÅÜ¶ Ãìç¹ éÆÃÅä°¨ shall be attained. Guru Sahib says – ‘Look
brother! there are two things.
‘It has distinctive marks’, says Guru
Sahib – ‘Realization of one Truth alone shall bring
thee purity.
‘He, who closes the Nine Doors and restrains
Without such realization shalt thou ever
his wandering mind,
remain impure.’ P. 374
Obtains an abode in the Lord’s Tenth Door.

Â¶Õ òÃå° ìÈÞÇÔ åÅ Ô¯òÇÔ êÅÕ¨ a devotee of Guru Nanak, yet the one I
Çìé° ìÈÞ¶ å±¿ ÃçÅ éÅêÅÕ¨ have seen and met today, I can say surely,
You may call it impure, a garbage bag is none other than Guru Nanak. I felt
of filth and ordure; or you may make it instinctively within myself that God has
supremely pure, the dust of whose feet all descended on the earth. My forehead
the pilgrim centres long for that it may automatically touched his lotus feet. I
somehow fall on them. If holy men and cannot describe with my tongue; I have no
exalted souls do not visit them (pilgrim words to utter –
centres), they pray to the wind, “O wind! ‘Saith Kabir: Such state is like the dumb
blow fast over the paths of holy men and tasting of sugar,
carry the dust of their feet to us so that our Which no way can be described.’ P. 334
sins may be effaced. We cannot go to them; ÕÔ¹ ÕìÆð ×È¿×Ë ×¹ó° ÖÅÇÂÁÅ êÈÛ¶ å¶ ÇÕÁÅ ÕÔÆÁË¨
we are inert pilgrim centres, while they After eating ‘gur’ (jaggery) what can a
(holy men) are living and moving pilgrim dumb man describe as to what it is, what
centres who have become supremely pure its taste is. So, I cannot describe how I felt.
and holy; God abides in them. God abides I know only this much that my body and
in us too, but we are sitting oblivious of mind were cooled and comforted. When I
Him.” had set out to meet him, I was full of
So, in this way (after having conversed doubts and apprehensions. Even now I am
with Guru Nanak Sahib), Wazir (minister) breathing with so much joy and
Parasram returned to the king, “O king! contentment that I cannot describe my state
what should I tell you? I am simply to anyone. I had not seen or experienced
speechless; I do not have words to describe. such a thing before. But he makes only one
Things have shaped very differently. First, utterance – ‘Dear brother! don’t forget Him who
I looked at the garden. It is fresh, green and has created the world – ‘There is but one
blooming. Surprisingly, shoots, branches Bestower for all the beings. May I never forget
and leaves have grown suddenly. What a Him!’ (P.2) Don’t forget Him; always
miracle! You cannot believe that some remember Him; don’t put Him out of your
miracle man can make a withered and mind, meditate on Him. Lodge His Name
desolate garden green. Secondly, I had gone or memory in your heart. Feel and
prepared with some questions – I shall ask experience His presence everywhere. Don’t
him this, I shall ask him that. But I became just mechanically utter – ‘Rama, Rama,
tongue-tied or speechless. I have heard that Waheguru, Waheguru’ (God’s Name). Ask the
there is intuitive communication also (which Guru the right and proper method for
now-on days is called telepathy). I had not meditating on the Name Divine –
experienced this till today. The moment I ‘All repeat ‘Ram, Ram’ (God’s Name),
thought of something, from within me I got Mere utterance brings not attainment of
the reply instantly. So telepathy worked, God.
Should God by the Guru’s grace in the mind
and I got the replies to my questions
be lodged, one may have the fruit (i.e.
without speaking. God Himself has come reward).’ P. 491
here to sit in our garden. Let me tell you ðÅî ðÅî Ãí¹ Õ¯ ÕÔË ÕÇÔÁË ðÅî¹ é Ô¯ÇÂÍÍ
the truth – ‘Although I am a Vaishnavite ×¹ðêðÃÅçÆ ðÅî¹ îÇé òÃË åÅ ëñ¹ êÅòË Õ¯ÇÂ¨
(worshipper of Hindu God Vishnu) and not

There is a subtle distinction in saying profounder spiritual truths than what
the word ‘Rama’. It is worth consideration– Mahatma Buddha had propounded and
‘Kabir, there is a secret in worshipping revealed. In him has come the ‘avatar’
‘Rama’. Therein lies a point worthy of (incarnation) of Buddha. He is the one who
consideration. had said that He would come to liberate the
The same word, everyone uses for Dasrath’s Kaliyuga (Age of Darkness or evil). I
son and the same word for the wondrous surrendered to him with body, mind and
Lord.’ P. 1374 soul. I have went into a state of deep
ÕìÆð ðÅî ÕÔé îÇÔ í¶ç¹ ÔË åÅ îÇÔ Â¶Õ° ÇìÚÅð¹¨ contemplation or trance. So much so, even
Ã¯ÂÆ ðÅî¹ ÃíË ÕÔÇÔ Ã¯ÂÆ ÕÀ°åÕÔÅð¨ the coquettish women we had taken along
The same ‘Rama’ becomes the Divine with us were lost in deep contemplation on
worker of wonders and liberates the having a glimpse of Guru Nanak. They
devotee. It was after going there that I forgot all their coquettish facial expressions
realized and understood somewhat that and gestures. Look! how much Divine joy
God’s Name is recited and meditated upon is reflected from their eyes. Are they the
in the Lord’s presence, that is, with the same women whom you had sent, or some
consciousness that God is omnipresent. We others?”
used to meditate with a vacant mind – At that moment, the king said, “This is
mind somewhere, body elsewhere, with all right, but holy men or exalted men have
only the tongue wagging. He (Guru Nanak) some distinctive marks. He, whom you
made me realize – “All around you, in all have not seen, can be recognized from these
the four directions, there permeates One special features or marks.”
Light. You should absorb and merge in that
Divine Light. It is after drowning in Him Once there was a king, who had no
that you should utter ‘Waheguru’ (God). issue. Consequently, he asked astrologers,
Don’t utter ‘Waheguru’ mechanically but say “Shall I have any offspring?”
it with feeling, and experience God’s They said, “No, you won’t have any
presence. By doing so, you shall be rid of issue. There are four boons in the world –
the cycle of birth and death. Dear brother! Dharam (faith), arth (wealth), kamna (desire or
imbibe love and devotion for God, for He success), moksha (salvation). Through holy
is won over through love. Then I saw that company can be acquired all the four
he had been without food for three-four boons–
days. But this did not affect his body; nor Refrain: If you wish to have the four
was he impatient or petulant. He speaks boons,
very gently and sweetly, and literally takes Render service to the holy men,
away your heart.” At the same time, a jester O dear …..
named Sehjoo, the likes of whom are èÅðéÅ - Ü¶ åËº ÚÅð êçÅðæ ñËä,¶
generally kept by kings, remarked, “Sir! Ã¶òÅ Õð ñË ÃÅèÈÁ» çÆ - B, B
what should I say? I am a Bodhi (follower î¶ð¶ ÇêÁÅð¶, Ã¶òÅ Õð ñË ÃÅèÈÁ» çÆ - B, B.
of Buddhism). I used to hear about ‘smadhi’ Ü¶ åËº ÚÅð êçÅðæ ñËä¶,...........B
(deep contemplation), but I had never ‘Whoever the Four Boons seeks,
experienced it before. What should I say? I In the service of the holy must engage.
felt that he (Guru Nanak) was uttering far Whoever his suffering seeks to annul,
From his heart’s devotion the Name Divine

must chant.’ P. 266 someday a blessed one of God may arrive.”
ÚÅÇð êçÅðæ Ü¶ Õ¯ îÅ×Ë¨ ÃÅè ÜéÅ ÕÆ Ã¶òÅ One day a perfect holy man, who had
ñÅ×Ë¨ given up all worldly attachment, came. He
Ü¶ Õ¯ ÁÅê¹éÅ çÈÖ¹ ÇîàÅòË¨ ÔÇð ÔÇð éÅî¹ ÇðçË Ãç ×ÅòË¨ requested him for the boon of a son and
They said, “O king! there is only one served him for many days. He himself
method. That which is not writ in our fate cleaned his utensils, waved hand-fan over
is obtained from saints and holy men. It is him and washed his feet. One day, it came
because only a holy man has the power to into the holy man’s mind to grant the boon,
annul or erase what is written in the Vedas because real or true holy men do not need
and books of astrology. The glory and anything, howsoever big the petitioner may
greatness of holy men is acknowledged be. They become totally subservient to a
even by the Vedas. Therefore, you should poor man and consider him very high and
render service to holy men. Perhaps, some exalted. They do not regard a poor man as
capable holy man or saint will come to you. poor, and a vile person as vile; they
God has granted power to all. But everyone consider him better than themselves. If
is capable of performing only a particular anyone shows arrogance – ‘I have great
task in accordance with the duty assigned wealth, I have big business and I have
to him, just as every person has duty many high positions’ – they remain
allotted to him /her – some are engineers, indifferent saying – ‘What to us?
some doctors, some this and some that. ‘The man, who has no claim, he considers
Similarly, somebody has been blessed with God Indra and a pauper alike.’ P. 1373
the quality of performing pleasing ‘kirtan’ Ü¯ Üé¹ ÇéðçÅòË ðÔË Ã¯ ×éË ÇÂ¿çz Ã¯ ð¿Õ¨
(singing of Gurbani), somebody has the
True or real holy men do not flatter
ability to cure ailments, another the power
anyone. They do not beg before anyone.
of elocution, still another to remove the
He, who after becoming a ‘sadhu’ (ascetic or
sorrows and sufferings of the world and
holy man) says to any one – ‘Call me good
somebody has been given the power to
or praise me; give me money; I want this
become pure and holy. Some holy man
thing or that; I have to construct a
shall surely come whose word, God will
gurdwara; I need clothes’ – about such a
accept and grant. Therefore, you should
one, Guru Sahib says that he is a fool and
serve the holy, attend their company, hold
does not deserve to be called a ‘sadhu’ or
holy congregations; such a holy man will
holy man. ‘On one hand you serve Guru
automatically come. So, that king
Nanak, on the other hand, you are begging
constructed a beautiful congregation hall
from the people. Don’t you feel ashamed of
and a rest house for saints and holy men.
yourself? If you want anything, you should
He served holy men who came, gave them
pray to your Guru –
clothes, pleased them in various ways and
at the time of their departure, he requested ‘By undertaking a pilgrimage, you get one
fruit,
them, “Sir! I have no issue. Kindly have
By meeting a saint you get four.
compassion on me and grant me the boon But by meeting the Guru,
of offspring.” The holy men said, “Only You get many a fruit, saith Kabir.’
God knows what he has writ for you. Birth åÆðæ ÕÆÂ¶ Â¶Õ ëñ Ã¿å Çîñ¶ ëñ ÚÅð¨
and death are in His hands. It is all right; ×¹ðÈ Çîñ¶ ëñ Áé¶Õ ÔËº ÕÔå ÕìÆð ÇìÚÅÇð¨
you should continue rendering service;

You can see for yourself by making a Partap Singh Kairon has come.” Again, he
sincere prayer to Guru Nanak Sahib, “Sir, became quiet. After eight to ten minutes, I
we are your humble servants, whatever you went in again. On one hand, the Chief
send to us, we shall spend accordingly; but Minister was standing, while, on the other
we are not going to ask anyone; we are not hand, the holy man was indifferent. I was
going to beg before anyone; we are not caught in a difficulty. I went in again. Sant
going to make any appeal.” According to Ji said, “What is the matter?” I said, “Partap
Guru Sahib – ‘Saith Nanak: Hear O Emperor Singh Kairon has come.” I asked him thrice,
Babar! he who begs from you is a foolish faquir.’ and he said, “Who has called him? You
Guru Sahib tells Babar that he who begs must have called him.” I replied, “No sir. I
from him is a stupid mendicant. did not invite him at all. I have no need
‘The nine treasures and eighteen miraculous whatsoever to ask anyone to come. He, who
powers go after him, is fortunate, will come, and he, who isn’t,
Whoever keeps enshrined the Lord within his won’t come. Sir, I don’t ask anyone to come.
mind.’ P. 649 Well, I do ask the seekers that they should
éòÇéÇèÆ ÁáÅðÔ ÇÃèÆ ÇêÛË ñ×ÆÁÅ ÇëðÇÔ come to the holy congregation at least once
Ü¯ ÔÇð ÇÔðçË ÃçÅ òÃÅÇÂ¨ and listen to the discourse. And this is the
He, in whose heart comes to be lodged Guru’s own command –
‘Waheguru’ (Lord God), has the nine ‘…….. who himself contemplates God’s
treasures and eighteen miraculous powers Name and makes others contemplate
following after him. At his portal stand thereon.’ P. 306
kings and emperors begging for sometime .............ÁÅÇê ÜêË ÁòðÔ éÅî¹ ÜêÅòË¨
to see him. He who himself meditates on God’s
Name and inspires and persuades others
Once Maharaj Ji (Sant Ishar Singh Ji
also to come to the holy congregation, for
Rarewaley) had come here at Chandigarh.
therein lies everybody’s good.
At that time, Sardar Partap Singh Kairon
was the Chief Minister of Punjab. He came Sant Ji said, “How many persons are
to me and said, “I have come from the waiting to see me?”
Assembly session. Kindly let me have a “They are fourteen. Thirteen came
glimpse of Sant Ji Maharaj.” I said, “Sant Ji earlier, and he is the fourteenth.”
does not meet like this. Let me make a
request; the rest depends upon his mood “Then send them according to their
and pleasure.” I went in. It was a little turn.”
before time – about half an hour. I made a I said to Partap Singh Kairoan, “Such
slight sound; Maharaj Ji (Sant Ji) was sitting is Sant Ji’s command. Now you may think
in deep contemplation. I stood silent and over it.”
when the door made a little noise, Sant Ji
He said, “No; act as per Sant Ji’s
opened his eyes and said, “What is the
command. What is my number?”
matter?” I replied, “Sardar Partap Singh
Kairon has come.” Sant Ji quietly closed his I counted – one, two, three ………..
eyes. I came out; what could I say? After and said, “Your number is fourteenth.” He
five minutes, I went in again. Sant Ji said, stood in the queue. Now if every person
“What is troubling you?” I said, “Sir! Sardar took three minutes, it would take 42

minutes. The man who was hard-pressed the rule of the kingdom to your son.” So
for each second went in on his turn. this command did the holy man pronounce.
So holy men are not bothered about “Sir! who will enlighten me about the
anyone. Whether a big man comes or an Supreme state or the state of exaltation?”
ordinary one, they treat everyone in the “A holy man named Jarh Bharat, who
same manner; they look at everyone with will come in the course of his wanderings,
an equal eye, because in their hands vest all will enlighten you about the Supreme state
powers – [Fourth state transcending the three qualities
‘He, whose word is accepted in the Lord’s of Maya]. Just as that the king (Raja
Court. Whom does he care for?’ P. 186 Shivnabh) was waiting for Guru Nanak
ÜÅ ÕÅ ÕÇÔÁÅ çð×Ô ÚñË¨
Sahib, similarly, he too was waiting.”
Ã¯ ÇÕÃ ÕÀ° éçÇð ñË ÁÅòË åñË¨
So this Raja (king) scrubbed utensils, “Sir! I do not know him.”
rendered service, waved hand-fan, and Guru Sahib says – ‘His is ‘jeevan-mukta’
washed clothes. One day the holy man state [i.e. liberated while living]. He has
said– neither any joy, nor any sorrow. He is
“O king! we are very much pleased neither afraid of any loss, nor is delighted
with your service. Do you have any desire over gain –
in your heart?” ‘As is joy, so is sorrow for him.
In that state, there is everlasting happiness
“Yes sir.” and no separation from God.
“Then tell me.” As is gold, so is dust for him.
As is nectar, so is some poison for him.
“Sir! I have no issue. Bless me with the To him as is honour, so is dishonour.
boon of a son.” “Not one; you will have As is the pauper, so is the king.
two sons. We grant you the boon of two One that such a way practises,
sons. One you should engage in managing Saith Nanak, a ‘jeevan-mukta’ (emancipated
the kingdom; he will be your symbol here. while still living) may be called.’ P. 275
Engage the second son in God’s devotional åËÃÅ ÔðÖ¹ åËÃÅ À°Ã¹ Ã¯×¹¨ ÃçÅ Áé§ç¹ åÔ éÔÆ Çìú×¹¨
worship, so that your coming generations åËÃÅ Ã¹òðé° åËÃÆ À°Ã¹ îÅàÆÍÍ åËÃÅ Á³ÇîÌå° åËÃÆ ÇìÖ¹
may also be saved. Otherwise, it brings a ÖÅàÆ¨
bad name – åËÃÅ îÅé° åËÃÅ ÁÇíîÅé°¨ åËÃÅ ð¿Õ° åËÃÅ ðÅÜÅé°¨
‘Why did not the mother of the family Ü¯ òðåÅÂ¶ ÃÅÂÆ Ü¹×ÇåÍÍ éÅéÕ úÔ¹ ê¹ðÖ° ÕÔÆÁË ÜÆòé
become a widow, î¹ÕÇå¨
Whose son has no Divine knowledge and Such a one is a lover or devotee of the
who reflects not on the Lord?’ P. 328 ‘jeevan-mukta’ state (emancipated while still
ÇÜÔ Õ°Çñ êÈå° é Ç×ÁÅé ìÆÚÅðÆ¨ alive). Let me tell some of his salient
ÇìèòÅ ÕÃ é íÂÆ îÔåÅðÆ¨ features. He has no obstinacy. He is all the
In a family without a son of spiritual time engaged in self-reflection or spiritual
knowledge and contemplation, the mother reflection. Divine knowledge has five fruits,
ought to turn a widow. Go, we save you in and all the five are with him. The first fruit
that sphere too. But you yourself should or reward is that the holy man never
meditate on God’s Name after handing over forgets the ‘quintessence of the soul’,
although he may continue saying – ‘I said

like this I said like that.’ ‘I’ is for the sake him about the greatness and glory of the
of speech only, otherwise, he abides in Name Divine. Earlier holymen who had
complete self-knowledge or spiritual come, had described the greatness of God’s
knowledge. For the sake of worldly Name. They had said that he who
commerce only, he uses the language of ‘I’ meditates on the Name is rid of the cycle
and ‘you’. Secondly, he has neither any of birth and death. They described the glory
desire, nor any lust. Thirdly, he does not of the Name in the same manner as has
get involved in controversies, assertions and been described in the first three octets of
refutations. He does not call anyone bad Sukhmani Sahib –
and regards everyone as God’s image. If ‘By contemplation of the Lord is
somebody asks him with faith and transmigration annulled.
devotion, he responds and makes an By contemplation of the Lord is driven off
utterance, but otherwise, he does not say fear of Yama’s chastisement.
anything pleasant or unpleasant to anyone. By contemplation of the Lord is annulled
Fourthly, a holy man has no sorrow or death;
By contemplation of the Lord are foes
suffering. Fifthly, he does not suffer from
discomfited.
the five torments – avidya (ignorance, or not By contemplation of the Lord are removed
understanding the reality), asmita (pride in all impediments.
health, wealth etc.), raag (love for material By contemplation of the Lord is the mind
things of the world), dwesh (enmity and ill ever awake.’ P. 262
will), abhinivesh (obstinately doing things êÌí ÕË ÇÃîðÇé ×ðÇí é ìÃË¨ êÌí ÕË ÇÃîðÇé çÈÖ¹ Üî¹
even though knowing that they are not éÃË¨
worth doing). He always remains happy êÌí ÕË ÇÃîðÇé ÕÅ« êðÔðË¨ êÌí ÕË ÇÃîðÇé ç¹Ãîé° àðËÍÍ
and cheerful. These are the five fruits or êÌ í ÇÃîðå ÕÛ° ÇìØé° é ñÅ×Ë ¨ êÌ í ÕË ÇÃîðÇé
rewards of a ‘jivan-mukta’ person. So, when ÁéÇçé° ÜÅ×Ë¨
a man of such a nature and temperament, After hearing this praise of the Name,
take him to be Jarh Bharat. [There is a story the parrot would say, “I too see holymen
in ‘Bhagwad’ that Raja Bharat had a pet and utter ‘Ram, Ram’ (God’s Name) all the
deer. At the time of his death, he harboured day long, but my belief is somewhat
love for his deer. Due to this, he was born different. It is that in my case, (by regularly
as a deer. Thereafter, renouncing deer meeting holy men uttering God’s Name)
incarnation, he was born in a Brahmin even my cage has not broken down, and I
family. Due to his knowledge of previous continue to remain imprisoned in it. Then,
birth, he lived an insentient life and came how shall I be rid of the cycle of birth and
to be known as ‘Jarh Bharat’.] death?” Then came the perfect holy man –
So the Raja (king) kept serving holy Jarh Bharat. The parrot made its submission
men in the same manner with love and to him too. The holy man explained to it
devotion, and he devised a plan also to test through gestures as to what it should do.
them whether they were fake or genuine. A parrot’s heart is pure and innocent and
He kept a parrot in a cage. He taught the understood instantly. “You should take a
parrot very well and imparted every type deep breath and lie down and don’t open
of knowledge to it. When a holy man came, your eyes.” He explained to it by placing
the parrot first praised him and then asked his hand on his eyes and by breathing in
forcefully. The parrot imitated the holy

man. The king observed that although the Name. You have already attained high
holy man had come yet the parrot was not positions. Now the ‘Supreme essence’ is in
welcoming him as was its wont. He told the the Lord Creator, the First cause; you
attendant to see why the parrot was not should search Him.’”
speaking. He said, “O king! the parrot He further explained to him, “Look! if
appears to be somewhat ill. I do not know we have to extract oil from almonds, first
what the matter is and why it is not we have to break their outward covering.
opening its eyes.” The king said, “Let us From them comes out red kernel. These are
put the bird in the open air,.” They placed put in water, and after sometime we
the parrot in open air, and when it saw that remove their husk. Thus we get white
there was none around, it flew and sat on kernel. When we crush them properly, we
a neem tree. It said, “Sir! you are blessed get oil out of them. Then we throw away
indeed, for you have freed me from the superfluous waste. The same is the state of
cage. It is true that, God’s Name makes one human body. It is born in the ‘Three
‘jeevan-mukta’ (liberated while still alive), qualities’ (of Maya). What we call ‘Nirgun’
and rids from the clutches of death’s (Transcendent), that is above the ‘Three
agents.” The king also realized that he was Modes’. You should try to realize yourself.
the perfect holy man for whom he had been The human body has three layers. It is a
waiting for so long. He rendered him great solid body of five elements. It has five
service and said, “Sir! it is very good that organs of action, five sense organs, five
you have come in a good season. Look here! vital breaths, mind, intellect, wisdom and
a neem tree is standing. It used to bear ego, and subtle body.’ One is ‘karam-shreer’
mangoes weighing one seer (about 900 [That imaginary body of the sound dream-
gms) each. Many holy men and saints come free sleep in which sensual pleasures of the
here. Now you should also stay here for six body organs are lacking]. There are five
months.” Jarh Bharat did not assert himself; ‘kosh’ (coverings) over the ‘jeev-atma’
he said nothing, and did not either say – (individual soul). They are serially –
“O king! all these are neem trees which do anandmay kosh (covering for the pure and
not bear mangoes; they bear nimolis’ (fruit of virtuous soul), vigyanmay kosh (covering
neem trees).” He did not argue with the consisting of the five sense organs including
king. Earlier holy men who came, said, “O intelligence), manomay kosh (covering
king! these are neem trees which do not bear consisting of five sense organs and
mangoes. But Jarh Bharat did not enter into including the mind), pranmay kosh (covering
any controversy. When the king saw that he of five organs of action) and annmay kosh
was truly ‘Jarh Bharat’, he requested him, (covering of the body nourished with food
“Sir! kindly tell me the way to attain ‘jeevan- and subsisting on food). These veils have
mukti’ (liberation while still alive).” covered the soul essence. Remove them
He said, “O king! ‘jeevan-mukti’ comes slowly slowly. First you should see within
under the Name Divine. It is born out of your body, what you are. The basis of this
God’s Name. You have been meditating on body are the ‘praans’ (vital breaths). The
the Name Divine for a long time. Ever since ‘praans’ (vital breaths) are the basis of ‘panj
you have started keeping the company of tatt’ (five elements), 25 prakritis (natures),
the holy, you have been meditating on the and five organs of action. When ‘praans’

leave, this body does not remain as it is; it Üéî îðä íÀ° ÕàÆÁË Üé ÕÅ Ãìç¹ ÜÇê¨
collapses, because its basis or foundation is ì¿èé Ö¯ñÇé Ã¿å çÈå ÃÇí ÜÅÇÔ ÛÇê¨
gone. The basis of the ‘praans’ is the mind. ÇåÃ¹ ÇÃÀ° ñÅÇÂÇé ð¿×¹ ÇÜÃ çÆ Ãí èÅðÆÁÅ¨
The mind imparts motion to the ‘Praans’ À±ÚÆ ÔÈ¿ À±ÚÅ æÅé° Á×î ÁêÅðÆÁÅ¨
(vital breaths). The basis of ‘mind’ is ðËÇä ÇçéÃ¹ Õð Ü¯Çó ÃÅÇÃ ÃÅÇÃ ÇèÁÅÂÆÁË¨
‘intelligence’ and of the latter is ‘intellect’. ÜÅ ÁÅê¶ Ô¯ÇÂ çÇÂÁÅ« å» í×å Ã¿×¹ êÅÂÆÁË¨
The basis of ‘intellect’ is egoism. And the If man happens to have a glimpse of a
foundation of all is the Perfect and perfect saint or holy man, it leaves behind
Immaculate Soul. Now you should throw certain marks. The first mark is that God’s
away the abovementioned basis as Name (Waheguru, Waheguru, Ram-Ram, Allah-
worthless, and return to your own original Allah) starts sounding within spontaneously.
form. You will then attain to the turiya state While living at Patiala, when I along with
(Fourth state).” Since he was deserving, he friends and companions used to go to have
attained the ‘Turiya state’ (Fourth state) of a glimpse fo Maharaj Ji (Sant Ishar Singh Ji
absorption in the Absolute; he attained Rarewaley), most of us were Secretariat
‘Jivan-mukti’ (emancipation while living). employees, and we boarded the train for
So Parasram said, “O king! we have Dabhlaan. Nobody uttered anything, but
also heard that a Perfect Holy man has Waheguru, Waheguru (God’s Name) started
some special characteristics. Recite the sounding spontaneously and in this very
following – state of ecstasy we would see Sant Ji.
Refrain: The Lord comes to the mind by Whatever spiritual questions we had
meeting the holy ….. thought of asking him, we forgot, and
èÅðéÅ - ÃÅÇÔì ÇÚ¼å ÁÅªçÅ ÔË, when he discoursed, all our questions were
Ã¿å» ç¶ çðôé ÕðÕ¶ - B, B answered and all our doubts were
Ã¿å» ç¶ çðôé ÕðÕ¶, - B, B. resolved. We started hearing the Name-
ÃÅÇÔì ÇÚ¼å ÁÅÀ°ºçÅ ÔË,........B sound or melody within us and
‘At the sight of Thy devotees comes experienced a loving fascination.
recollection of the Lord. Raja Shivnabh’s minister, Parasram
By abiding in holy company is annulled said, “O king! the holy man who has
impurity of mind. camped in the garden is not a fake or
By contemplation of the saint’s word
hypocritical sadhu, but a Perfect saint. One
Is banished terror of birth and death.
As by God’s devotees are bonds loosened,
automatically experiences a loving pull in
Vanish all minions of evil. the heart. He seems to be your own and
To Him in devotion they unite us, who of all silences and satisfies you with a single
existence is the prop. utterance. As he casts his glance on you,
Highest above all, inaccessible, endless in both body and mind are captivated and the
His station. playfulness of the mind is quietened. What
Day and night with hands folded, with each I have concluded is that he is Guru Nanak
breath on Him meditate. Sahib himself. His two companions are also
As comes His grace, is holy company
perfect. They are far higher than ordinary
attained.’ P. 520
sadhus. Before, making an utterance, he says
ÁÅòË ÃÅÇÔì¹ ÇÚÇå å¶ÇðÁÅ í×åÅ ÇâÇáÁÅ¨ – ‘May you remember the Lord Creator!
îé ÕÆ ÕàÆÁË îË« ÃÅèÃ¿Ç× ò¹ÇáÁÅ¨

Now time does not permit further
discoursing. Sanctify your speech by joining
in the singing of Anand Sahib and then take
part in the ‘Ardas’ (Prayer).

Chapter VI
Invocation: Ôî ÁÇ×ÁÅé Áñê îÇå æ¯ðÆ å°î ÁÅêé Çìðç¹

True and Supreme is God’s Name. ðÖÅòÔ¹¨
Blessed is Sri Guru Nanak Dev Ji å°îðÆ ÃðÇä å°îÅðÆ ÁÅÃÅ å°î ÔÆ ÃÜé Ã¹Ô¶ñ¶¨
ÃÇåéÅî ÃÌÆ òÅÇÔ×¹ðÈ ðÅÖÔ¹ ðÅÖéÔÅð çÇÂÁÅñÅ éÅéÕ Øð Õ¶ ×¯ñ¶¨
è¿é ÃÌÆ ×¹ðÈ éÅéÕ ç¶ò ÜÆú îÔÅðÅÜÍ Holy congregation! loud be thy
‘Prostrate salutation and obeisance I make utterance, ‘True and Supreme is God’s
many a time before the Omnipotent Lord, Name.’ After briefly finishing with your
the Possessor of all powers. work and business, you have come to the
Reach me Thy hand, O Lord and save me Guru’s court. We have all assembled here
from wavering, says Nanak.’ P. 256 on the ’Sangrand’ (First day of the Indian
â¿âÀ°Çå ì¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨ month) of Bhadon (Mid-August to mid-
â¯ñé å¶ ðÅÖÔ¹ êÌíÈ éÅéÕ ç¶ ÕÇð Ôæ¨ September). So concentrate your mind.
‘After wandering and wandering, O Lord, I Participate in the singing of the ’Shabad’
have come and entered Thy sanctuary. (hymn). When we do so, we shall obtain
O Master, Nanak’s prayer is: infinite fruit or reward -
Attach me to Thy devotional service.” ‘Merit of million-fold sacrifice comes to
P. 289 such as listen to and chant the Lord’s
Çëðå Çëðå êÌí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅÇÂ¨ Name.’ P. 546
éÅéÕ ÕÆ êÌí ì¶éåÆ ÁêéÆ í×åÆ ñÅÇÂ¨ ÕÂÆ Õ¯ÇàÕ Ü× ëñÅ Ã¹Çä ×ÅòéÔÅð¶ ðÅî¨
‘You are Bestower of boons, Lord cherisher, We receive the fruit of millions of
our superior and master.’ yagyas (Hindu sacrificial rituals). By doing
Each instant you cherish us, your children, on so our wishes are fulfilled or granted,
you dependent. hurdles are annulled, business gone awry is
With one sole tongue how many of your set right, disappointment or despair ends
merits may I recount? and employment is gained. Such is the
Lord above computation and extent, no way
Guru’s edict. Therefore, hear ’bani’ with your
can your extent be known.
Millions of our sins you annul and in
ears, absorb your mind in the ’shabad’
innumerable ways instruct us. (hymn), put your intellect in reflection and
Without knowledge, of little understanding imbibe ’bani’ in your heart. Thereafter, when
are we: your turn comes, sing the ’shabad’ (hymn)
Pray You fulfil Your law. loudly and enthusiastically because the
With You we seek shelter; in You lies our Guru’s edict is:
hope; You alone our friend and cherisher. Refrain: Hear Gurbani with the ears
Lord compassionate, saviour! And recite it with the tongue, O
Save Nanak, slave of Your house.’ P. 674 my dear……
èÅðéÅ - Õ¿éÆ Ã¹äÆÂ¶ ×¹ð» çÆ ìÅäÆ,
å°î çÅå¶ áÅÕ°ð êÌÇåêÅñÕ éÅÇÂÕ ÖÃî ÔîÅð¶¨ ÜÆíÅ éÅñ éÅî ÜêÆÂ¶ - B, B.
ÇéîÖ ÇéîÖ å°î ÔÆ êÌÇåêÅñÔ¹ Ôî ìÅÇðÕ å°îð¶ èÅð¶¨ î¶ð¶ ÇêÁÅð¶, ÜÆíÅ éÅñ éÅî ÜêÆÂ¶ -B, B.
ÇÜÔòÅ Â¶Õ Õòé ×¹é ÕÔÆÁË¨ Õ¿éÆ Ã¹äÆÂ¶ ×¹ð» çÆ ìÅäÆ, ....-B.
ì¶Ã¹îÅð ì¶Á³å Ã¹ÁÅîÆ å¶ð¯ Á³å¹ é ÇÕé ÔÆ ñÔÆÁË¨
Õ¯Çà êðÅè ÔîÅð¶ Ö³âÔ¹ ÁÇéÕ ÇìèÆ ÃîÞÅòÔ¹¨ ‘O man! Bear thou love for the Lord.

With thine ears, hear the praise of the Lord Dear friend! don’t be oblivious of the
of the world and with thy tongue, sing thou fact that Death may take a slingshot at you
His song.’ P. 631 any time. Therefore, before death comes,
ð¶ îé ðÅî ÇÃÀ° ÕÇð êÌÆÇå¨ attend holy congregation and meditate on
ÃÌòé ×¯Çì¿ç ×¹é° Ã¹éÀ° Áð¹ ×ÅÀ° ðÃéÅ ×Æå¨ God with full faith and devotion. When we
Hear with the ears and sing with the attend holy congregation with love and
tongue. devotion, millions of our sins will be
‘Seek ever holy company, bear ever in mind washed off. ‘Seek ever holy company, hear ever
the Lord. in mind the Lord and be thus exalted from thy
And be thus exalted from thy fallen state.’ fallen state.’ (P. 631) You will, thus, become
P. 631 pure. Therefore, the little time we have got
ÕÇð ÃÅèÃ¿×Çå ÇÃîð¹ îÅè¯ Ô¯ÇÔ êÇåå ê¹éÆå¨ to attend holy congregation should be
Attend holy congregation, keep the utilized fully and we should hear God’s
company of the holy, meditate on God’s laudation with faith, devotion and
Name and thus wash off your sins of concentration of mind.
millions of births. Don’t delay
For the last many days, I have been
contemplating the Lord’s Name because
narrating an illustrative story at great
time is uncertain. Today time is favourable,
length. It is that Bhai Mansukh, a Gursikh
tomorrow it may become unfavourable and
(follower or disciple)) of Guru Nanak Sahib
bad. Nobody knows what may happen the
happened to go to Sangladeep, a chain of
next moment. You daily witness such
small islands near Lanka. On hearing his
incidents where in a moment calamity
utterances, the ruler of that place, King
befalls a man that he could never imagine.
Shivnabh imbibed love and devotion for
Guru Sahib says that death is hovering over
Guru Nanak Sahib. But the distance
man’s head, just as a cat wanders round its
between the two was too long – three to
prey. Man should realize this truth that the
four thousand miles. Guru Nanak Sahib
tom-cat of Death is prowling round him, the
was at Rai Bhoey Ki Talwandi, while the
hunter is moving around and may attack
king was in Lanka. But love for Guru Sahib
any moment and he may thus get killed –
was born in the king’s heart. Bhai Mansukh
Refrain: Your death will take a slingshot said to him, “Remember Guru Nanak Sahib
at you,
while living here in your own kingdom.
While you are picking seeds, O
dear ……. He will himself come here automatically
because he is a capable Guru possessing all
èÅðéÅ - å¶ð¶ ÕÅñ é¶ ×¹ññ¶ Å îÅðéË,
Ú¯×Å Ú¹×ç¶ ç¶ - B, B. powers, and can reach everywhere.” So, a
î¶ð¶ ÇêÁÅð¶, Ú¯×Å Ú¹×ç¶ ç¶ - B, B. powerful longing to see Guru Nanak Sahib
å¶ð¶ ÕÅñ é¶ ×¹ñ¶ñÅ îÅðéË........-B. was born in his heart. He felt extremely
eager and restless to meet him. He felt non-
‘Behold terrible death, prowling around with
mouth wide open. attached with the world and gave up eating
One day it must clutch at thee – know this and drinking. He was filled with an intense
in thy mind.’ P. 631 longing to have a glimpse of Guru Sahib.
ÕÅ« ÇìÁÅ« ÇÜÀ° êÇðú â¯ñË î¹Ö¹ êÃÅð¶ îÆå¨ He who does not feel love for the Lord
ÁÅÜ¹ ÕÅÇñ ë¹Çé å¯ÇÔ ×ÌÇÃ ÔË ÃîÇÞ ðÅÖÀ° ÚÆÇå¨ is not living; he is dead and a dead person

is of no use; he is like an inert stone. Guru terribly disturbed as to who among them
Sahib says that a person without the feeling was real Guru Nanak because he had not
of love is lower than even a stone – seen him. So, in order to test them, he took
‘Men talk of the Lord’s love and its pangs. the help of some beautiful women. He gave
O, the Lord’s pangs, thou art the monarch of them fat salaries and told them, “Your job
all. is that when a sadhu or holy man comes
Farid, the body in which the Lord’s love here and claims to be Guru Nanak, you
wells not up, deem thou that body to be a have to tempt him, make him fall in morals,
cremation ground.’ P. 1379 serve him wine and meat and offer him
Çì ðÔÅ ÇÇìðÔÅ
ÇìðÔÅ ìðÔÅ ÁÅÖÆÁË ÇìðÔÅ å± Ã¹ñåÅé°¨ other temptations and you are to report to
ëðÆçÅ ÇÜå° åÇé ÇìðÔ¹ é À±êÜË Ã¯ åé° ÜÅä° îÃÅé°¨ me about the holyman who does not
O, the Lord’s love pangs, the sorrow of succumb to these temptations and by
the separation from Him, you are the meeting whom you experience joy and
monarch of all methods of spiritual quest peace.”
and devotion. All other means are lower
So, when Guru Nanak Sahib reached
than you because you can unite the devotee
Sangladeep, he sat in a withered garden.
with the Beloved Lord God at the earliest.
This garden had been lying withered and
No rites and rituals, no deeds of piety can
dried for four years. As soon as Guru
take the devotee to God’ Portal. If you
Nanak Sahib stepped into it, it became fresh
practise austerities and penances, it makes
and green. Shoots and branches, leaves and
no difference. Where and when has God
flowers appeared on the trees and plants.
told you that you should practise rigorous
The garden started blooming and the
austerities? A long time passes in these
branches waved in the gentle breeze.
practices, but even then God is not met. But
Everybody was surprised to see that with
if love for God is born in the heart, you feel
the advent of this holyman the garden had
a loving pull or attraction, then you may
suddenly turned green. Four days passed.
take it that it is like an air journey, while
So the king sent beautiful women with his
trying to reach God through austerities is
Minister to test the holy man. When they
like travelling by a bullock cart. This is the
came to Guru Sahib, he said to them, “O
difference between the two approaches to
my daughters! these deeds are bad and
God.
ignoble.” Casting his glance on them, he
Guru Nanak Sahib said to Bhai Bala Ji, quietened them. Then Parasram, the King’s
“Bhai Bala! let us set out to see the world.” Minister, who accompanied them, returned
“Why sir? Is someone remembering to him and said, “O king! Guru Nanak
you?” “Yes, they are remembering us too. Sahib has come. With his arrival, the garden
Well, let us go and meet them, and let them has started blooming. He is without food.
have the pleasure of meeting us too.” He has not eaten anything but on his face,
there is no sign of sorrow or sadness. It
So, going from one place to another, does not appear from his face that he has
Guru Sahib reached Sangladeep, but before been fasting for four days. All of them have
him, many fake and sham sadhus (holymen) bright and glowing faces. They charm the
had cheated King Shivnabh by projecting beholders and one is instinctively inclined
themselves as Guru Nanak, and he was to meditate on God’s Name. Sir! I am a

Vaishnav by faith, but I feel inclined to of that Gursikh and said, “O Gursikh!
adopt his teaching; this is the mark of true blessed art thou and blessed is your
saints. Holy congregation! where true saints spiritual attainment!”
come, sins and evils do not occur in the He said, “What! I am just an humble
mind. There God’s Name occurs in the Sikh.”
mind. Such is the edict –
Refrain: God’s Name occurs in the mind They said,” O Gursikh! you are not
By having a glimpse of the holy . poor or humble. When we had a glimpse
èÅðéÅ - ÃÅÇÔì ÇÚ¼å ÁÅªçÅ ÔË, of you on the first day, we were crows. On
Ã¿å» ç¶ çðôé ÕðÕ¶ - D, B. the second day, we became cranes. We
Ã¿å» ç¶ çðôé ÕðÕ¶, -B, B. became swans on the third day, and today,
ÃÅÇÔì ÇÚ¼å ÁÅªçÅ ÔË.............-B. on the fourth day, meeting with you has
By meeting the saints, we obtain a had so much effect that we have become
great reward. Many times you have heard gods or angels. It is because you have been
in a religious story that once Guru Nanak coming after meeting Guru Nanak Sahib.”
Sahib said to a dear devotee, “Brother! in So, Guru Sahib says that such is the
the morning, you should go to a particular reward of seeing holy men and saints. If the
place from where you will learn what holyman is true or genuine, all doubts are
reward you get by meeting the holy, by removed and resolved. In their mind is lit
having a glimpse of saints.” The Gursikh the light of knowledge, while in others, it
got up in the morning and went to the is put out. There is pitch darkness in their
pond in wilderness. Standing under a tree, minds. Guru Sahib says –
he started looking towards the east ‘This body is all the seat of righteousness,
expecting someone to come and enlighten Bearing the holy Eternal’s light.’ P. 309
him. None came. After waiting there for an ÇÂÔ¹ ÃðÆð¹ Ãí¹ èðî¹ ÔË ÇÜÃ¹ Á³çÇð ÃÚ¶ ÕÆ ÇòÇÚ Ü¯Çå¨
hour he came back and said to Guru Sahib,
But the holymen discover that light
“O Sovereign! none came to tell me about
through continuous search and research.
the reward of meeting the holy.” Guru
That is why, their body is pure, their
Sahib said, “Tomorrow, go there again. Did
glimpse is pure and holy, and so is their
you not see there anything?” He said, “A
glance purifying and ennobling. The
pair of crows was sitting on the tree; they
glimpse of saints and holymen affects
were cawing.” Guru Sahib said, “Go again
spontaneously. He who comes to holymen
tomorrow at day break, and come back as
and saints with faith and devotion receives
soon as the sun rises.”
many fruits or rewards. So, Guru Sahib says
Next day, when he went there, he saw – ‘At the sight of Thy devotees or saints comes
cranes sitting on the tree. On his return he recollection of the Lord.’ (P. 520) God’s Name
told Guru Sahib about it. Guru Sahib told comes into the mind and starts sounding
him to go there again. When he went there within spontaneously. After coming to the
on the third day, he saw swans sitting on saints, sins and evils do not occur in the
the tree. Guru Sahib said, “Tomorrow, go mind. Man does not think of bad things and
there again.” When he went there on the starts meditating on God. When God’s
fourth day, he saw two gods or angels devotional worship starts and God’s Name
sitting there. The two gods fell at the feet starts sounding, the filth of sins and evils

within starts getting washed off – another. When we start keeping the
‘By abiding in holy company is annulled company of the holy, then God’s Name –
impurity of mind.’ P. 520 Waheguru, Waheguru or Ram-Ram starts
îé ÕÆ ÕàÆÁË îË« ÃÅèÃ¿Ç× ò¹ÇáÁÅ¨
ÃÅèÃ¿ spontaneously sounding within us. Then
What happens then? When the the filth sticking within us starts getting
impurity of the mind is removed, he has a removed.
glimpse of his soul-self. When he has a ‘The scum of so many births is attached to
glimpse of his soul, he gains a glimpse of this soul or mind and it has become pitch
black.’ P. 651
God, the Supreme Soul. When mind’s filth
is removed, the darkness of egoism is Üéî Üéî ÕÆ ÇÂÃ¹ îé ÕÀ° î« ñÅ×Æ ÕÅñÅ Ô¯ÁÅ
dispelled. Then man does not assert his ‘I- ÇÃÁÅÔ¹¨
ness’. Only that person asserts his ‘I-ness’ or When this impurity starts decreasing,
‘ego’, who is to go to Death’s myrmidons, then man’s heart, his innermost
who is to fall into the cycle of birth and consciousness becomes pure. It is washed
death – off sins. When there is no sin left, then there
‘The nature of ego is this that man goes is no misdeed or evil action either –
about his business in pride. ‘The Guru’s word destroys the consequences
The trammel of ego is this that man, again of millions of misdeeds.’ P. 1195
and again, enters into existences.’ P. 466 ×¹ð ÕÅ Ãìç¹ ÕÅàË Õ¯Çà Õðî¨
ÔÀ°îË Â¶ÔÅ ÜÅÇå ÔË ÔÀ°îË Õðî ÕîÅÇÔ¨ Transmigrations, or birth and death are
ÔÀ°îË Â¶ÂÆ ì¿èéÅ ÇëÇð ÇëÇð Ü¯éÆ êÅÇÔ¨ ended. Guru Sahib says –
Since he asserts his ego – I did this, I ‘By contemplation of the saint’s Word
did that, my family is big, I have so much Is banished terror of birth and death.’P. 520
land, so much money – he is caught in the Üéî îðä íÀ° ÕàÆÁË Üé ÕÅ Ãìç¹ ÜÇê¨
delusion of ‘I’ and ’mine’. This distinctness
By reciting and contemplating the holy
of the notion of ‘I’ and ‘mine’ is called ‘ego’.
Word bestowed by saints and holymen, the
He, who has it is punished with repeated
Gurus or the Panj Piaras (Five Beloved
births and deaths or what you call
Ones), the scum of repeated births and
transmigration –
deaths is removed. The fear of birth and
Refrain: Bound in ego he is born and suf- death is annulled. Then the bounds, the
fers death …….
bonds or fetters of five torments are cut by
èÅðéÅ - Ü¿îçÅ å¶ îðçÅ ÔË,
ÔÀ°îË çÅ ì¿Çé·ÁÅ Ô¯ÇÂÁÅ - B, B. holy men and saints –
ÔÀ°îË çÅ ì¿Çé·ÁÅ Ô¯ÇÂÁÅ -B, B. ‘As by God’s saints are bonds loosened,
Ü¿îçÅ å¶ îðçÅ ÔË,..................-B. Vanish all minions of evil.’ P. 520
‘The trammel of ego is this that man, again ì¿èé Ö¯ñÇé· Ã¿å çÈå ÃÇí ÜÅÇÔ ÛÇê¨
and again, enters into existences.’ P. 466 The agents of Death flee, and the
ÒÔÀ°îË Â¶ÔÅ ÜÅÇå ÔË ÔÀ°îË Õðî ÕîÅÇÔ¨ holymen sever the hard shackles in which
ÔÀ°îË Â¶ÂÆ ì¿èéÅ ÇëÇð ÇëÇð Ü¯éÆ êÅÇÔ¨Ó Death has bound the mortal. They tell us
The filth that is attached to us does not the method how to break or loosen these
let us come out of the cycle of birth and bonds. And when the bonds are loosened,
death. We shall be born again and again, the minions of Death flee lest they should
sometimes into one species, sometimes into be caught –

‘To Him in devotion they unite us, who of all came and sat in a dry and withered garden,
existence is the prop. Minister Parasram said to his king, “Sir!
Highest above all, inaccessible, endless is his instantly on seeing that holy man, God’s
station.’ P. 520 Name started sounding from within even
ÇåÃ¹ ÇÃÀ° ñÅÇÂÇé· ð¿×¹ ÇÜÃ çÆ Ãí èÅðÆÁÅ¨ without reciting it with the tongue.
À±ÚÆ ÔÈ¿ À±ÚÅ æÅé° Á×î ÁêÅðÆÁÅ¨ Secondly, when I heard his discourse, then
Then, they make us unite with and fall I felt like becoming his follower or disciple.
in love with Him ‘who of all existence is the He is really Guru Nanak Sahib.”
prop’, who supports the entire creation and
At this King Shivnabh said, “Lest you
millions of universes. This world loves
should be deluded, have you fully tested
‘Maya’ (material riches). But God’s devotees,
him and satisfied yourself?”
and holymen make us fall in love with
God. Then we attain to a very high The Minister said, “Yes sir, we have
position– fully satisfied ourselves. We asked him his
‘Day and night with hands folded, with each name as well and put many questions to
breath on Him meditate. him.”
As comes His grace, is holy company ‘Holy man! what is your name and what is
attained.’ P. 520 your caste?
ðËÇä ÇçéÃ¹ Õð Ü¯Çó ÃÅÇÃ ÃÅÇÃ ÇèÁÅÂÆÁË¨ Call us in, for we wish to ask you some
ÜÅ ÁÅê¶ Ô¯ÇÂ çÇÂÁÅ« å» í×å Ã¿×¹ êÅÂÆÁË¨ questions.’ Guru Nanak Parkash. P. 992
Meditate on God with each breath. It is ×¹ÃÅÂÆ å¶ðÅ ÕÔÅ éÅî¹ ÕËÃ¶ ÜÅåÆÍÍ
only with God’s grace that we get the ÜÅ åÀ° íÆåÇð îÔÇñ ì¹ñÅòÇÔ êÈÛÀ° ìÅå Çéð¿åÆ¨
company of saints and holymen, otherwise, We said, “O holy man! you are sitting
even after getting ready to attend holy inside. Call us in; we wish to talk with
congregation, man remains sitting at home. you. We want to ask you your name.” The
It is only when some good and noble deed holy man opened the door of the garden-
bears fruit that we get a glimpse of a hut; it had a small latch. He said, “Please
holyman, because the Guru’s edict is – come in.” Entering the hut, we put him
‘As shoots of deeds of previous births burst three questions.
forth, “Are you a yogi?” Because both yogis
Appeared a person yearning after God, and Brahmins used to come there.
thirsting for joy in Him.’ P. 204
êÈðì Õðî Á³Õ°ð Üì êÌ×à¶ í¶Çàú ê¹ðÖ¹ ðÇÃÕ ìËðÅ×Æ¨ “Are you a yogi, or a shopkeeper or a
Brahmin? Please tell us who you are.”
When deeds of previous births are
roused, then does man happen to meet a Guru Sahib said, “Look brothers! do
perfect saint or holyman – you know who a yogi is? A yogi is one who
‘At touch of the Lord was Nanak’s darkness has gained union with God after practising
dispelled; Divine Name meditation. By simply
After sleep of multiple births was my wearing a particular kind of dress one does
understanding awakened.’ P. 204 not become a yogi. By putting on the garb
ÇîÇàú Á³è¶ð¹ Çîñå ÔÇð éÅéÕ Üéî Üéî ÕÆ Ã¯ÂÆ of a yogi, every body can become a yogi (a
ÜÅ×Æ¨ sect of ascetics). Similarly everybody can
So, in this way, when Guru Nanak become a Sikh by wearing the dress of a

Sikh. But the truth is that one does not simply paying obeisance to the Guru.
become a Sikh by wearing a particular kind Unless and until you partake of ‘amrit’, you
of dress. The Sikh has to conduct himself cannot be aligned with the Guru. When the
under a rigorous discipline or code of Guru bestows the gift of the Name on you,
conduct, which has to be followed under all then it becomes the duty or responsibility
circumstances. of the Guru to pull you out of terrible
‘He, who calls himself a Sikh of the Great hell.”
True Guru, should rise early and meditate on Guru Nanak Sahib said, “Parasram Ji!
God’s Name.
do you know who a yogi is? He has a code
He should make efforts, early in the
morning, take bath and have ablution in the of conduct to follow. Calling a person a yogi
tank of Nectar. from his attire is not correct.”
By repeating Lord God’s Name under Guru’s Minister Parasram was surprised
instruction, all his sins, misdeeds and because no one had ever asked him this
accusations are wiped off.
question uptill now. So he said, “Sir, you
Afterwards, at sunrise, he sings Gurbani and
whilst sitting or standing, he meditates on kindly tell me who a yogi is.”
God’s Name.’ P. 305 Sovereign Guru Nanak Sahib said, “He
×¹ð ÃÇå×¹ð ÕÅ Ü¯ ÇÃÖ¹ ÁÖÅÂ¶ Ã¹ íñÕ¶ À°Çá ÔÇðéÅî¹ whose mind’s filth has been washed off by
ÇèÁÅòË¨ practising Divine Name meditation, whose
À°çî¹ Õð¶ íñÕ¶ êðíÅåÆ ÇÂÃéÅé° Õð¶ Á³ÇîÌåÃÇð éÅòË¨ heart has been purified in this way, who
À°êç¶ÇÃ ×¹ðÈ ÔÇð ÔÇð Üê¹ ÜÅêË ÃÇí ÇÕñÇòÖ êÅê ç¯Ö has become aligned with God through
ñÇÔ ÜÅòË¨ loving devotion, and who is free from the
ÇëÇð ÚóË ÇçòÃ¹ ×¹ ð ìÅäÆ ×ÅòË ìÔÇçÁÅ À° á ÇçÁÅ scum of sins and evils, is a called a yogi.
ÔÇðéÅî ÇèÁÅòË¨ The rest are not yogis. Recite like this –
Guru Nanak Sahib says – ‘They who Refrain: He who knows the art and
follow the Guru’s instruction, wake up early method of yoga is a true and real
in the morning, take bath and meditate on yogi …..
God’s Name at all times, are Sikhs. By èÅðéÅ - ÇÜÔóÅ ÜÅäË Ü¯× çÆ Ü¹×åÆ,
putting on the prescribed dress, countless ÁÃñÆ Ü¯×Æ À°Ô ÔÆ ÔË - B, B.
ÁÃñÆ Ü¯×Æ úÔÆ ÔË, -B, B.
persons can be Sikhs. From the garb, one
ÇÜÔóÅ ÜÅäË Ü¯× çÆ Ü¹×åÆ, ....-B.
can be deluded that a particular person is
a Sikh. When we enquire about him we Mr. Minister! he who simply continues
find that he smokes cigarettes and eats playing upon an ‘iktara’ (monochord) is not
‘zarda’ (tobacco). How can such a person be a yogi. He who begs alms from door to door,
a Sikh? There is no question of his abiding is not a yogi. A yogi is one who is aligned
by the Guru’s teachings, when he has not with Waheguru (God) and feels that God is
followed the Guru’s instruction even in ever present with him.
physical conduct and behaviour. When he ‘The yogi, who is attached to the Lord’s
is asked whether he has partaken of ‘amrit’ Name is pure.
To him not even a particle of filth sticks.
or not, he answers in the negative. Then
The Beloved, True Lord, he ever deems to be
how can you become a Sikh without with him and his transmigration is ended.’
partaking of ‘amrit’? You have not forged P. 992
any relationship with the Guru. You are

Ü¯×Æ Ü¹×Çå éÅî¹ ÇéðîÅÇÂ« åÅ ÕË îË« é ðÅåÆ¨ who recognizes God’s Light in all. Our
êÌÆåî éÅæ¹ ÃçÅ ÃÚ¹ Ã¿×¶ Üéî îðä ×Çå ìÆåÆ¨ notion of a Brahmin is different from
Not even a grain of impurity is in him. yours.”
So the Minister said, “Then you must Holy congregation! once Sant Mahraj
be a Brahmin.” Attar Singh Ji Mastuanewaley was returning
from Hazoor Sahib. There was an attendant
Guru Sahib said, “In our eyes, there is
with him. On the way, when they crossed
no difference between a yogi and a Brahmin.
the Vindhyachal mountains, they saw a
Man is not a Brahmin by caste. A Brahmin
tiger standing. The attendant was so
is one who has realized God manifest in all
frightened that his throat became dry and
beings, who bathes in the nectar-pool of
he could not utter a word, he could not
Brahmgyan (knowledge of the Ultimate
take a step, and his legs started trembling.
Spiritual Reality), sings God’s laudations
He ran and climbed a tree. Sant Maharaj
and sees Him present everywhere. We call
kept advancing and as he approached the
such a one as Brahmin. Such is the Gurbani
tiger, he started sniffing him. Thereafter, the
edict –
tiger started wagging his tail, which meant
Refrain: The Brahmins see God in all
that he was a friend and not an enemy.
creatures.
In all creatures do they see When the tiger lifts his tail, it means that
God… he is going to attack. But he kept wagging
èÅðéÅ - ìÌÅÔîä ç¶ÖçË, ÃÅÇðÁ» ÜÆÁ» ÇòÚ òÅÇÔ×¹ðÈ - his tail like a cat. Sant Ji went ahead reciting
B, B God’s Name, and when the tiger withdrew
ÃÅÇðÁ» ÜÆÁ» ÇòÚ òÅÇÔ×¹ðÈ -B, B. into the jungle, the attendant came down
ìÌÅÔîä ç¶ÖçË, ÃÅÇðÁ» ÜÆÁ» ÇòÚ òÅÇÔ×¹ðÈ - from the tree. He was terribly frightened
B. and nervous. The holy man asked him,
Guru Sahib asked, “Minister Parasram! “What is the matter with you?” He said,
whom do you call a Brahmin? Do you “Sir, the tiger had come; he passed by you;
regard such a one as Brahmin, who is from I could not utter a word; my throat became
this caste, wears a ‘janeu’ (sacred thread dry; I could not even tell you about it.” The
worn by Hindus), puts ‘tilak’ (sacred mark) holy man started smiling. The attendant
on his brow and keeps a ‘bodi’ (tuft of hair said, “Sir, did you not see the tiger.” Sant
left unshorn on top of head)? This is a Ji said, “I didn’t see one you had.” “Then
wrong conception of a Brahmin. A Brahmin what did you see?” “I do not see anyone
is one who sees God in all and bathes in other than Guru Nanak. Wherever I see, I
Divine knowledge and immerses in it – see only the One Lord.” Such is the Guru’s
‘He alone is a Brahmin, who bathes in God’s edict –
knowledge and who has God’s praise for his Refrain: O Divine Enchanter, Thou art ev-
leaves of worship. erywhere, only Thou …
There is but one Name, One Pervading God èÅðéÅ - å±¿ÔÆ å±¿ÔÆ î¯ÇÔéÅ, å±¿ÔÆ å±¿ÔÆ î¯ÇÔéÅ -B, B.
and one Sole Light in the three worlds.’
Sant Ji said, “Dear brother! you saw
P. 992
tiger; so a tiger was visible to you. I saw
ìÌÅÔîä° ìÌÔî Ç×ÁÅé ÇÂÃéÅéÆ ÔÇð ×¹ä êÈÜ¶ êÅåÆ¨
Guru Nanak; so Guru Nanak became
Â¶Õ¯ éÅî¹ Â¶Õ° éÅðÅÇÂä° Çåzíòä Â¶ÕÅ Ü¯åÆ¨
visible to me. There is difference in vision.”
We regard that person as a Brahmin

“Sir, then, is there anything wrong with our Sahib said –
eyes or vision?” “Yes a veil covers them. ‘Making my tongue the beam and this mind
They cannot see the real thing; they see the the pan of the scale, I weigh the inestimable
superficial one. But those eyes are different Name.
which are opened by the Guru.” There is but one shop and One Supreme
Merchant above all.
‘The Guru has shown Thee to mine eyes, O
All the petty dealers deal in the same sort of
Lord.
commodity.’ P. 992
Here and there, in every soul and in
everybody, Thou, Thou alone art contained, ÇÜÔòÅ â¿âÆ ÇÂÔ¹ Øà¹ ÛÅìÅ å¯ñÀ° éÅî¹ ÁÜÅÚÆ¨
O Bewitcher.’ P. 407 Â¶Õ¯ ÔÅà¹ ÃÅÔ¹ ÃíéÅ ÇÃÇð òäÜÅð¶ ÇÂÕ íÅåÆ¨
×¹ðÇÔ ÇçÖÅÇÂú ñ¯ÇÂéÅ¨ So we are traders of this type.
ÂÆåÇÔ À±åÇÔ ØÇà ØÇà ØÇà ØÇà¨
The Minister was surprised because he
å±¿ÔÆ å±¿ÔÆ î¯ÇÔéÅ¨
was finding it difficult to comprehend the
So, in this way, Guru Sahib said, “Dear extent and depth of what Guru Sahib was
brother! a Brahmin is one, who sees God saying. He was making amazing utterances,
present everywhere.” which he was failing to understand. Again,
Minister Parasram said, “Sir! then are he put a question: “Sir! are you a
you a peddler or a travelling trader? Have householder or an ascetic?”
you come into this country for trading?” Guru Sahib again smiled, “Dear
Guru Sahib said, “Do you know who brother! do you see any difference between
peddlers are?” a householder and an ascetic? Whether a
person is a householder or an ascetic, if he
“Sir, they are the ones who bring
has destroyed his ignorance through perfect
merchandise and sell it here, and carry
Divine Name meditation and devotional
goods from here and sell it there.”
worship, he is saved both in this world and
“We are also peddlers, but not like the the world hereafter. Both our ends – this
ones you have described. We have both world and the next – have been saved.
‘takri’ and ‘dandi’ (hand-operated weighing Neither should you now call us a
scale). We have goods too which we keep householder, nor are we under any
weighing all the time, and remain not idle misconception. He who has become
even for a second. We are peddlers or absorbed in Divine contemplation, knows
traders in God’s Name; our tongue is the this very well. Both the ends, birth and
‘dandi’ (bar of the weighing balance); our death, we have saved with the Guru’s grace.
body is the ‘pans’, and we weigh with the Now the holy Word has become lodged in
recitation of God’s Name; we continue our heart, and the misconception we had
weighing all the time – by uttering that this world and God are different and
Waheguru, Waheguru (God’s Name), and our distinct from each other, has been removed.
shop is the gathering of devotees, as you Now we serve the Master of millions of
are sitting here now; it is called ‘satsang’, universes day and night. He is the
Divine shop, the congregation of the true Cherisher and Bestower of all. Assuming
and holy; sitting in it we weigh and dole various forms he is both the beggar and the
out God’s Name, the Supreme Lord of all. great Giver who gives to all unasked. The
We are the traders of His Name.” Guru melody of the Guru’s word is resounding

in all the universes – the Formless Lord ‘On top is the Tenth Chamber, where abides
God’s Name melody is producing light and the Cherisher of the world.
awakening in the mind. There is none other There lives the inaccessible Enlightener.
He here. The same Lord God was in the By the Master’s (Guru’s) teaching, home and
the world outside become alike –
beginning of time, He Himself is manifest
By this teaching, Nanak turned an
in space, time and matter. Now all that is anchorite.’ P. 991
visible and invisible He Himself is. When
À±êÇð ××é¹ ××é êÇð ×¯ðÖ¹ åÅ ÕÅ Á×î¹ ×¹ðÈ ê¹Çé
all the material world disappears, even then òÅÃÆ¨
He Himself shall continue to exist. This ×¹ð ìÚéÆ ìÅÔÇð ØÇð Â¶Õ¯ éÅéÕ° íÇÂÁÅ À°çÅÃÆ¨
truth is resounding everywhere. After the
Above the Tenth Door abides God.
destruction of darkness, the Perfect Light is
Manifesting in this body, in all creatures
manifesting in all the directions, and places,
and in every particle of nature in the form
inside and outside, forests, air, water, fire,
of Light, it is working wonders – ‘There lives
sun, moon and stars. Then where is the
the inaccessible Enlightener’ (P. 992) Nobody
distinction between a householder and an
knows His extent. Dear brothers! it is He
ascetic left, when He Himself is manifested
who is our Guru – ‘By the Master’s (Guru’s)
everywhere? And Guru Sahib has
teaching, home and the world outside become
pronounced this edict –
alike.’ (P. 992) Both home and abroad, we
‘At both the ends (this world and the next), deem alike – ‘By this teaching Nanak has
the True Guru saves. He alone understands it,
become an anchorite.’ (P. 992) By making our
who is attuned to the One Lord and whose
Supreme Master (Guru) as one both at
mind is free from doubt. He, who ever
serves his Lord day and night, ends doubt home and outside, we have become
and lodges the Name in his mind.’ P. 992 anchorites. Such is the edict –
ç¯òË ÇÃð¶ ÃÇå×¹ðÈ Çéì¶ó¶ Ã¯ ìÈÞ¶ Refrain: Both home and the outside world
ÇÜÃ¹ Â¶Õ Çñò ñÅ×Æ ÜÆÁÔ¹ ðÔË ÇéíðÅåÆ¨ has Nanak deemed one and alike,
Ãìç¹ òÃÅÂ¶ íðî¹ Ú¹ÕÅÂ¶ ÃçÅ Ã¶òÕ° Ççé° ðÅåÆ¨ And thus has he become an an-
chorite, O devotees …
Day and night the musical melody of
‘Waheguru – Waheguru’ (God) is sounding.’ èÅðéÅ - Øð ìÅÔð ú, ÇÂÕ¯ ÜÅÇäÁÅ-B, B.
ÇêÁÅð¶, éÅéÕ íÇÂÁÅ À°çÅÃÆ, -B, B.
Then Parasram said, “Sir! kindly tell us éÅéÕ íÇÂÁÅ À°çÅÃÆ Ã¿×å¶, ÇÂÕ¯ ÜÅÇäÁÅ,
one thing – who is your Guru (Holy Øð ìÅÔð ú, ÇÂÕ¯ ÜÅÇäÁÅ -B.
Preceptor)?” Guru Sahib said, “Mr. Minister! it
Guru Sahib said, “Dear brother! are makes no difference to us whether we live
you asking me about my Guru?” at home or outside. Our all-pervading
Master is one and the same everywhere. At
There is much confusion about it as to every place abides God, O brother. Thus
who was the Guru (Holy Preceptor) of has ‘Nanak turned an anchorite’.” As Parasram
Guru Nanak Sahib. Some say that Guru heard the name ‘Nanak’, his joy knew no
Nanak Sahib’s Guru was Kabir Sahib. If this bounds. He bowed at his feet and felt
were true, Guru Nanak Sahib would have blessed that Guru Nanak Sahib was after all
never concealed his Guru (Holy Preceptor). met. Earlier only fake and sham holymen
If Guru Nanak Sahib had a Guru, would kept coming, but not a single genuine one
we have concealed this fact? Our Guru is – was found. Countless hypocrites claiming to

be Guru Nanak came. and cause pain and suffering to the body,
So the Minister went back at once and then of what use are they? The real
met Raja Shivnabh. He was delighted. He adornment is of the soul which affords the
told Shivnabh, “Sir! he has even disclosed intoxication of spiritual bliss all the time. If
his name – ‘Nanak turned an anchorite.’ you like, you may deck yourself with that
adornment – decking of the soul. Then God
The king said, “Mr. Minister, earlier will shower His love on you. Until you
too, those who came they claimed that they imbibe inner virtues, you cannot meet and
were Guru Nanak. I am showing disrespect unite with God.”
now, but I want to test Guru Sahib further.
I am helpless; my pure brow has already They said, “What are those ornaments
been defiled by touching the feet of a and embellishment? Do women in your
hypocrite. I am repentant over my folly on country put them on?” They asked this
that occasion. I have saved this head to question because they were as yet devoid
touch the feet of Guru Nanak Sahib alone. of Guru’s glory and greatness and had not
I don’t want to bow my head before so far developed faith in him (Guru Sahib).
hypocrites or sham holymen. So I am afraid Guru Sahib replied, “O daughters! if the
on this account. As the proverb goes, he soul is beautiful, then it will continue to be
whose mouth has been scalded with hot reflected both from within and without.
milk blows over even buttermilk when he Really modest and chaste beauty will charm
drinks it. My state of mind is similar. O everyone’s heart and the particles of the
Parasram! since I have been cheated once, I spray of joy coming from within will make
want to put Guru Sahib to further test.” the beholder, its lover and admirer.
“He is perfect and immaculate. To what test ‘Were pearls of the mind’s qualities made
do you wish to subject him further?” “Take into ornaments, and the breaths the thread
to string these.’ P. 359
these young beauties of 16-18 years fully
adorned to the holy man and leave them îé î¯åÆ Ü¶ ×ÔäÅ Ô¯òË êÀ°ä° Ô¯òË ÃÈå èÅðÆ¨
there. They will display coquetry and make Every living being breathes. Make these
erotic gestures to tempt him. Let us see his breaths the thread to string the pearls of the
reaction.” Holy congregation! the test was mind’s qualities. Breaths continue day and
very difficult. So this is what they did. night uninterruptedly. These are called
Captivating women went to Guru Nanak ’praans’ (vital or life breaths) also. When the
Sahib and tried to flirt in different ways. breath goes in, place God’s Name on it.
Guru Nanak Sahib observed their conduct When the breath comes out, then also do
and said, “O sisters and daughters! what is not let it come out empty; place God’s
all this that you are doing? It is all right that Name thereon. So while breathing in and
you have decked and adorned yourself, but breathing out continue uttering ‘Waheguru,
the wanton and lustful conduct you have Waheguru’ (God). Then does this ornament
adopted will lead you to hell. These become the wearer. Regard ‘Waheguru’
adornments rouse sensual desires which (God) as omnipresent or immanent. Adorn
take a person to hell. We do not disapprove yourself with compassion and forbearance
of adornments and embellishments, but if which may charm the whole world. He who
they create sinful propensities in the mind has compassion and fortitude in his heart
charms the whole world including even the

enemies. O daughters! put on the necklace were not in the mental state of imbibing this
of God’s Name. It has many blessings. Sins light and knowledge. Their mind remained
of multiple births have made our conscience absorbed in sinful sensual pleasures. They
foul-smelling with the filth of defilement. As had been employed for the specific purpose
soon as you put on the necklace of God’s of tempting holy men. So Guru Sahib said–
Name, sins of millions of births will be ‘Were pearls of the mind’s qualities made
annulled. The Lord God who pervades into ornaments, and the breaths the thread
everywhere in the world, is present both to string these,
within and without every living being. Should the woman (symbol for the seeker)
Considering Him manifestly present is like thus wear
cleaning the teeth with ‘dandasa’ (walnut-tree- On her limbs jewellery of forgiveness,
The Beloved then with her may have bliss.’
bark which cleans teeth and colours tongue,
P. 359
lips and gums). Just as clean and bright
îé î¯åÆ Ü¶ ×ÔäÅ Ô¯òË êÀ°ä° Ô¯òË ÃÈå èÅðÆ¨
teeth look beautiful, similarly, it becomes
ÇÖîÅ ÃÆ×Åð¹ ÕÅîÇä åÇé êÇÔðË ðÅòË ñÅñ ÇêÁÅðÆ¨
one to regard God as omnipresent. O
sisters! consider the bracelets you are Then she comes to be liked and
wearing as belonging to the Lord Creator; desired by God.
they are capable of destroying ‘karam jaal’ ‘Beloved! the woman by your (Lord’s)
(the web of actions). Put on the ring of countless merits is charmed.’
God’s praise. Always sing praises of God ñÅñ ìÔ¹ ×¹Çä ÕÅîÇä î¯ÔÆ¨
who is the King of kings. So, in this way, Your merits are numerous, O Lord and
when you deck yourself in this manner by the woman is charmed by them –
putting on the ornaments of forbearance ‘These are the merits that none else
and see God pervading everywhere, then possesses.
God will come on the couch of your heart Around her neck should she wear necklace of
and He will love you on the bed in the devotion to the Lord.
temple of your heart. His coming and then Her teeth should she deck with love for the
Lord.” P. 359
blessing you with His love will transform
your life and will destroy all your sins. So å¶ð¶ ×¹ä Ô¯ÇÔ é ÁòðÆ¨
ÔÇð ÔÇð ÔÅð¹ Õ¿Çá ñ¶ êÇÔðË çÅî¯çð¹ ç¿å° ñ¶ÂÆ¨
light the lamp (of God’s Love) in your mind
so that there may be spiritual After seeing God all-pervading, cleanse
enlightenment. Light the lamp of the Name your teeth and put on the garland of God’s
Divine and make your body the bedstead.” Name round your neck –
Such is the edict – ‘On her wrists should she wear bracelets of
Refrain: Rama (God) abides in the mind’s devotion to the Creator.
temple. Thus should she give poise to her mind.
He pervades all living beings. Of the Lord’s love should her ring be.
Of the Name Divine should her robes be.
èÅðéÅ - îé î³çð ÇòÚ ú, òÅÃÅ ðÅî çÅ - B, B. The vermillion in her parting of hair should
ÁÅê¶ ÃÅðÆÁ» Øà» ç¶ ÇòÚ òÃçÅ-B, B. be of forbearance,
îé î³çð ÇòÚ ú, òÅÃÅ ðÅî çÅ - B Her collyrium of love for the Lord.’ P. 359
Guru Sahib tried to impart Divine Õð ÕÇð ÕðåÅ Õ¿×é êÇÔðË ÇÂé ÇìÇè ÇÚå° èð¶ÂÆ¨
knowledge, something very high and lofty, îè¹ÃÈçé° Õð î¹¿çðÆ êÇÔðË êðî¶Ãð¹ êà¹ ñ¶ÂÆ¨
but they were playful and coquettish. They èÆðÜ¹ èóÆ ì¿èÅòË ÕÅîÇä ÃÌÆð¿×¹ Ã¹ðîÅ ç¶ÂÆ¨

Put the collyrium of God’s love in the feet. Love for the Guru was roused in their
eyes – hearts. They felt as if Guru Nanak Sahib
‘In the temple of the heart should she light a was their own and the closest of their
lamp; relations. Tingling sensations rose in every
Her self should she make her couch. pore of their being. For the first time, they
With such preparation, as the Lord of experienced a lofty and pure ecstasy. A
enlightenment to her couch comes, melody rose in their heart, and
With her shall He be united in love.’ P. 359 spontaneously God’s Name (Waheguru)
îé î³çÇð Ü¶ çÆêÕ° ÜÅñ¶ ÕÅÇÂÁÅ Ã¶Ü Õð¶ÂÆ¨ started sounding in their heart. Never
Ç×ÁÅé ðÅÀ° Üì Ã¶ÜË ÁÅòË å éÅéÕ í¯×¹ Õð¶ÂÆ¨ before had they experienced such a sweet
O daughters! in the temple of your and intoxicating joy. In this way, they
heart light the lamp of Divine knowledge, became oblivious of the visible world, time
which gives more light than millions of ceased, past was forgotten, future was still
suns. Prepare the beautiful bed of your self. not coming, and it was all present and
When God, the embodiment of knowledge present. Intoxicated with the radiant sprays
and enlightenment, comes to your bed, then of spiritual relish and pleasure, their mind
shall you enjoy the supreme relish of the became calm and poised. ‘Thou art God’ –
consummation of the soul with Him? After this experience or feeling was lodged in
partaking of this pleasure and relish, all their heart. The sense of ‘I-ness’ had
other pleasures and relishes will taste bitter completely vanished in them. Their selves
like gall. Then shall God bless you with His seemed to be rising straight up. They were
love. feeling ecstatic. Whatever little
The beautiful women were very playful consciousness was left in them was dancing
and lively. They listened to Guru Nanak to the tune of the inner mystic melody, and
Shaib’s utterance all right, but their was getting absorbed within. Even a yogi in
wantonness was not gone. Everybody does an ‘aphur awastha’ (state of thoughtlessness)
not understand this thing. Here also many would not have experienced this bliss. They
dear devotees may be sitting who may not might have poised themselves in a state of
have understood this lofty and noble absolute silence and lifelessness, but this
teaching of Guru Sahib. But he was state of bliss is attained neither by yogis nor
Sovereign Guru Nanak Sahib. He cast his by the learned. They cannot enjoy this
gracious glance on all; he looked at each living and pulsating state full of love and
one of them. His eyes met the eyes of all devotion. Suddenly, from Guru Sahib’s
of them. Whosoever’s eyes met Guru mouth, came out the words – ‘O princesses!
Sahib’s eyes sat down at once with a thud the region of sensual pleasures is
and closed her eyes. All of them closed poisonous, full of venom that will throw the
their eyes. Guru Sahib’s glance removed the consciousness into the sufferings of hell,
cataract of ignorance from their eyes and while the region of Divine love is full of
blessed them with spiritual enlightenment. supreme joy and peace; it is capable of
Their hearts were purified, and they making one an inhabitant of the Supreme
experienced a supreme bliss within. All abode of Bliss. Take care of this invaluable
their coquetry and flirtation was gone. They jewel and keep it safely.’ They had come as
spontaneously bowed at Guru Sahib’s lotus enchantresses full of coquetry and

wantonness to tempt Guru Sahib into êÅåÅñÅ êÅåÅñ ñÖ ÁÅ×ÅÃÅ ÁÅ×ÅÃ¨
immorality, but they got into the state úóÕ úóÕ íÅÇñ æÕ¶ ò¶ç ÕÔÇé ÇÂÕ òÅå¨
attained by yogis (ascetics). Now who ÃÔÃ ÁáÅðÔ ÕÔÇé Õå¶ìÅ ÁÃ¹¬ ÇÂÕ° èÅå°¨
should make lewd gestures? Who should ñ¶ÖÅ Ô¯ÇÂ å ÇñÖÆÁË ñ¶ÖË Ô¯ÇÂ ÇòäÅÃ¹¨
shoot darts of sensuality with evil eyes? He (Dastgir’s disciple) said – ‘What a
Wanton eyes had vanished into nowhere. blasphemy! What a lie!’ because he who is
Real spiritual eyes were opened. a fanatic, holy congregation, does not wish
Intoxicating scents were emanating from to come out of the prison of his darkness
within and making the atmosphere fragrant. and ignorance, irrespective of the faith or
Now the ears no longer heard the religion he belongs to. He wishes others to
poisonous talks of the outside world. On know and accept what he has known. He
the contrary, they were hearing the sweet says, “What I have learnt and come to know
melodic vibrations of Divine music. Their is correct, while what others have learnt is
tongue had never before tasted the relish of wrong.” This is a common weakness of all
indescribable spiritual pleasure. Their fanatics. The followers of Islam used to say,
consciousness flying higher and higher “There are seven heavens and seven
within their being forgot everything. They netherworlds.” Many Hindus also
ceased to have any knowledge of the subscribed to this belief. So he (Dastgir’s
outside world. Gradually, their eyes closed disciple) wondered, “Wherefrom has this
and they were lost in deep meditation. They infidel come?” He went to his ‘pir’ (holy
were in an ecstatic trance. Holy man), who was a great miracle-man. His
congregation! Guru Nanak Sahib was not an name was Dastgir. He said to him, “O holy
ordinary being. After pilgrimage to Mecca, man! a big calamity has befallen for ‘Shrah’
when he reached Baghdad, the capital of (Islamic or Quramic law). It has been blown
Iraq, he was sitting on the bank of a river. to smithereens. A Hindi mendicant (from
Dastgir was the big ‘pir’ (holyman) of India) has come who is sitting on the river-
Baghdad. One of his disciples who had bank; they are three persons. Challenging
gone from India, went to see Guru Nanak the Islamic belief he is saying that there are
Sahib. When he came near Guru Sahib, millions and billions of netherworlds. If any
Mardana was gently playing upon the body puts a specific number, he will be
rebeck while Guru Sahib sang very destroyed. I have heard this with my own
tunefully – ears. He is uttering a blasphemy. He has
‘Of the nether worlds and heavens has He thrown a big challenge to Islamic beliefs.
created millions. Secondly, he sings in musical measures to
Men have given up the accompt in despair. the accompaniment of rebeck.” Pir Dastgir
The Vedas too declare unanimously their said, “What! Has such a one come into my
helplessness. city too?” Because at that time, he was the
Muslim scriptures declare the number of chief or head, as our Akal Takhat Jathedar
species eighteen thousand. is today. The followers of Islam all over the
Vain is such count; nothing real but the one world had to obey his edicts. It was there
Essence.
that all religious matters and spiritual issues
His infinity no one may measure or state –
Men’s lives are swallowed up in the effort.’ pertaining to Islam were resolved and
P. 5 decided – ‘What is the meaning of any

particular verse from the holy Quran? What Everybody got transfixed wherever he was
does Islamic law say on this subject?’ It was and in whatever posture he was with foot
he who was consulted. lifted or hand raised to throw the stone.
The Pir said, “Is he blowing the Islamic They were tongue-tied and speechless with
law to smithereens after coming here? Who eyes open with wonder as if they had
is he? ‘Sangsaar’ this man (pelt him with turned into stone. The ‘Pir’ saw what had
stones). Issue this command in the city.” happened.
The command was obeyed. Guru Sahib stalled the ‘Pir’ too. He
‘Sangsaar’ means pelting a man with so tried his occult powers, but in vain. He
many stones that he may be buried under realized that he was confronted with an
them and die of suffocation. Thus the accomplished ‘dervish’ (holy man or
people of the city of Baghdad set out to pelt mendicant). At last, he prostrated before
Guru Nanak Sahib with stones. The ‘Pir’ Guru Sahib and said, “O holy man! release
was a master of miracles and possessed them from the spell and restore movement
many powers and did not consider to them.” Guru Sahib asked, “Why have
anybody his equal. When they came near they come to hurl stones at me? Doubts
Guru Nanak Sahib, Mardana said, “O and differences are settled through dialogue
Sovereign Guru! they are coming with evil and not by throwing stones. First, come
intentions for everyone is holding a stone– forward to hold discussion. Express your
viewpoint clearly, then listen to us, try to
‘After offering prayer the Guru uttered
understand us. Then talk about the
loudly the Name Divine which paralyzed
everyone.’ Bhai Gurdas JI, Var 1/35 differences; all doubts will be removed.
Brother! does it behove holymen that if you
ÇçåÆ ì»Ç× ÇéòÅÇÜ ÕÇð Ã¹Ç¿ é ÃîÅÇé Ô¯ÁÅ ÜÔÅéÅ¨
have differences of opinion you should pelt
After offering ‘namaz’ (prayer), others with stones?” So, Guru Sahib cast his
Sovereign Guru Nanak raised the Muslim glance and told them to throw down stones.
salutation – Illillila, la-Illa’ like the Sikh All threw down the stones they were
salutation of ‘Sat Sri Akal, Gur bar Akal’. The carrying and sat around Guru Sahib. He
meanings of the two are the same. The first said to them, “What is the matter? Why are
is in Persian and the second in Panjabi. you in so much rage? Pir Ji! a holy man
Here Prophet Mohammed is regarded as should have the heart and temperament of
God, but Guru Nanak did not accept trees. But you have lodged the Devil within
Mohammed. Everyman’s actions or deeds you which urges you to pelt a devotee of
matter. In the Divine Court, hell and heaven God with stones and bury him under them.
are decided on the basis of man’s deeds. In Anger is the general of the Devil’s army.
society, people just imitate one another. What blasphemy has been committed that
There (God’s court) ‘namaz’ (Muslim prayer) forgetting God you got ready to commit this
is not considered; man is judged by his impropriety? ‘Allah’ (God) is Infinite. His
good and bad actions. The call for prayer netherworlds and heavens cannot be
came out so loudly and sweetly from Guru counted. This is not blasphemy. Blasphemy
Nanak Sahib’s throat – ‘Sat Sri Akal’ (True is when somebody says that there are so
and Reverend is the Timeless One, God) many heavens and this is the number of
that all were paralysed and hypnotized. netherworlds.” The Pir said, “Secondly, you

play upon the “sarod’ (a stringed musical Secondly, there is the property or effect of
instrument) and sing in musical measures.” music. Music performed for sins and evils
Guru Sahib said, “It is written in your holy or sinful sensual pleasures is degrading
Quran that when God created the world, the ‘raga’ (music), and insulting it. ‘Raga’ (music)
soul refused to stay in this human body; it was meant for aligning and uniting with
came out of it and said – ‘O God! what shall Waheguru (God). It is food for the soul. So
I do after entering this dull and desolate when we sing God’s praises, perform
place? Please let me stay in the Divine ‘kirtan’ (sing Gurbani), and read or recite
Court’. At this God put His ‘Anhad naad’ ’shabad’ (hymns), the mind becomes
(unstruck mystic melody) and many ‘ragas’ spontaneously attached to God. When ’raga’
(musical measures or attachments) into the (music) is performed with sinful and erotic
body. Thereafter, when the soul entered the gestures, it is misuse or wrong use and
body, God’s mystic music or melody leads to hell. So there is difference in its
started sounding in it. It was then that the use. ‘Raga’ (music) is an excellent means
soul stayed in the body. But after sometime, which unites the soul with its true origin –
it came out of the human frame again, and God. The ‘soul’ belongs to God, and is a
said, ‘Sir! the rest is all right but there is part of Him. Now tell me Pir Dastgir Ji, ‘In
darkness within.’ At this, God created light that case is music a bad or evil thing? Pir
in the body. When there was light of Ji! it is the turbulent age of Kalyuga (Dark
knowledge, music started playing, spiritual age); the mind has become so much
rebeck started sounding, then did the soul dispersed and distracted that it cannot align
start feeling at home in the body. When it with God’s Name. In the present age, ‘kirtan’
felt at home, then the soul came out (singing of God’s laudations) is the chief
through the eyes, and started seeing and means of uniting man with God. Then how
observing things and became entangled in is ’kirtan’ (singing of God’s praises) a
the visible empirical world. Some of the blasphemy? Therefore, the misuse of ‘raga’
world it started hearing through the ears, (music) is wrong but not the ‘raga’ (music).
some it started uttering with the tongue or The second point you make is about
through speech. Ever since the creation of netherworlds and heavens without count.
the world, the soul has been deluded in all Just think – Is there any end or limit to the
this – expanse of God’s nature? There can be no
‘The woman (soul or living self) that by the account of it. He is Himself Infinite;
nine mansions (nine sense-organs of the confining His nature in computation and
body) is attracted, calculation is doubting His infinite power
The unique object (God’s Name) has missed.’ or capacity. Pir Ji! he who saw seven
P. 339 heavens and seven netherworlds stated that
éÀ° Øð ç¶ÇÖ Ü¹ ÕÅîÇé íÈñÆ ìÃå° Áé±ê é êÅÂÆ¨ there number was seven. But he who got a
The woman (soul) is deluded in the glimpse of infinity, said that they were
nine mansions (nine sense organs). By countless. If you have any doubt, I can
seeing with the eyes, the soul has not show it to you.’ First, Guru Sahib related an
realized or known who she is and that God illustrative story; then he said – ‘Well, let
abides in her. At the time of creation, God me show it to you.’
had put music into her for being a soul. The Pir said, “Sir, I am rather old.”

“Then send some trusted disciple, some to him; he is ‘Allah-Talla’ (God) Himself.
attendant of yours.” Look, this is the ‘prasad’ (sanctified food) we
“My son Bahlol is a man of perfect have brought from all the regions.”
confidence. Take him along with you.” So it was the glance of Guru Nanak
Taking the Pir’s son along with him, Sahib. Just with a single glance the
Guru Sahib flew to the inaccessible regions inhabitants of Baghdad were petrified with
and vanished – stones in their hands, hands raised, unable
to pelt him with stones. In whatever
‘He took Pir’s son with him and closing his
physical posture everyone was – hand
eyes, flew to the region ethereal.’
Bhai Gurdas Ji, Var 1/36 raised or mouth gaped wide – he was
transfixed. Again, when he cast his gracious
éÅÇñ ñÆåÅ ì¶àÅ êÆð çÅ ÁÖÆ îÆÇà ×ÇÂÁÅ ÔÅòÅÂÆ¨
glance, they were restored to life and
In an instant Guru Sahib showed him movement.
lakhs of netherworlds and lakhs of skies.
Wherever he went, he found Guru Nanak. So, Guru Nanak Sahib cast his sweet
Guru Nanak Sahib came not only here, but and nectarine glance on the enchantresses
he came simultaneously in millions of sent by King Shivnabh, who, owing to their
universes at the same time, because he was playful nature, were making coquettish and
Guru-God. He (Bahlol) was surprised to see lewd gestures. When the nectarine glance
holy congregations paying obeisance and fell upon them, the evil in their playful
showing reverence to Guru Sahib. He took minds was dispelled, their sensual desires
a big vessel and wherever he went, he vanished, their mind became calm and
collected ‘prasad’ in it – tranquil and the wave of supreme bliss got
‘He brought a big vessel full of ‘prasad’, aligned with their conscience or inner self.
from the other worlds.’ So, at that moment, he tendered the
Bhai Gurdas Ji, Var 1/36 following command or advice –
íÇð ÕÚÕ½ñ êÌÃÅÇç çÅ è¹ð¯ êåÅñ¯ ñÂÆ ÕóÅÔÆ¨ Refrain: Daughters meditate on God’s
Guru Sahib said, “Your father won’t Name
On Name Divine do meditate,
believe what you have viewed; so take
meditate on the Name Divine.
‘prasad’ from here.” Coming back, when he
èÅðéÅ - ÜÅò¯ ê¹åÆz ú, Üê¯ éÅî ÔðÆ çÅ...-B, B
opened his eyes, he started prostrating
éÅî ÔðÆ çÅ, Üê¯ éÅî ÔðÆ çÅ -B, B
himself before Guru Sahib. ÜÅò¯ ê¹åÆz ú, Üê¯ éÅî ÔðÆ çÅ - B
The Pir said, “Son! what has happened So, Guru Sahib cast his glance of grace
to you?” and removed all the sinful sensual desires
“Nothing has happened to me; I have from their mind, and said, “Daughters, go
seen everything.” back. Getting up at the ambrosial hour in
the early morning, meditate on God’s Name
“I hope that you have not been till sunrise.” From Guru Nanak Sahib’s
hypnotized. Are you speaking the truth or mouth came out the word ‘Waheguru’ (God’s
has this ‘pir’ (holyman) cast a spell upon Name) which percolated through every
you?” pore of their body and they started
“Dear father! you should pay obeisance experiencing tingling sensations. God
knows where all their sin and evil,

playfulness and wantonness vanished. They sensual pleasures he is himself consumed
were feeling ashamed of the kind of and swallowed by them. Sexual indulgence
revealing and scanty clothes they were dissolves and eats the body. Exceedingly
wearing while coming to Guru Sahib. What tasty foods cause diseases in the body.
a great holy man he must be who has Diseased and polluted mind afflicts the
calmed and pacified them! What a great joy body too with ailments, the attraction for
we have experienced which we had never sensual pleasures becomes powerful in the
experienced in sensual pleasures! At that mind, and bound in sensuality, the ‘jeev’
moment, seeing the sad state of the world (sentient being) wanders through many
how, abandoning Divine bliss, it had fallen existences. Name-nectar or relish is the
a prey to sinful sensual pleasures, pecking Supreme joy, which satiates all hungers and
at filth like a crow, Guru Sahib said – appetites. The fire of desire is extinguished.
‘The world is like a crow and cherishes not ‘The mind wabbles through evil intent.
the Lord’s Name and forgetting the Name So I have sundered my love with the false
falls on the bait, on seeing it.’ P. 1187 world.’ P. 1187
Ü× ÕÀ±ÁÅ éÅî¹ éÔÆ ÚÆÇå¨ éÅî¹ ÇìÃÅÇð Ç×ðË ç¶Ö¹ íÆÇå¨ îé±ÁÅ â¯ñË ÚÆÇå ÁéÆÇå¨ Ü× ÇÃÀ° å±àÆ ÞÈá êðÆÇå¨
Forgetting God’s Name, just as the Love for the world is false; it is going
crow falls at a dirty place, the kite flying in to be snapped; it is not going to endure
the sky swoops upon its prey, where a forever. Very rare are the persons who are
carrion is lying, similarly, the world respected when they grow old. All the sons
becoming oblivious of the Name Divine, and daughters wait for the old man’s death,
feeds on the bait of sinful sensual so that they may inherit his property.
pleasures. So recite like this – Instead of getting love and respect, he is
Refrain: Forgetting the Name of God, neglected and insulted. The children whom
Man feeds on the bait of sensual he had carried on his shoulders and played
pleasures. with them, do not give him water when he
èÅðéÅ - ÇòÇôÁ» ç¶ ú, Ú¯× Ú¹×çË -B, B. asks for it. Then for what is man’s love? In
ì¿çÅ í¹ñ Õ¶ ÔðÆ ç¶ éÅî ù -B, B. this manner, he is robbed and cheated – in
ÇòÇôÁ» ç¶ ú, Ú¯× Ú¹×çË -B. the blind stream of these false attachments,
The world has become crow-like – ‘The but even then he does not understand and
world is like a crow and cherishes not the Lord’s mend himself. The Lord God who is ever
Name.’ What does the crow, that is the with him, he does not remember and lodge
world, feed on? ‘Forgetting the Name, falls on in his mind and heart –
the bait, on seeing it.’ The world is running ‘The Friend ever helpful man recollects not;
after sins and evils, wines and delicacies, To the foe (Maya) attachment he forms.’
slander, backbiting, jealousy, miserliness, P. 267
quarrel and conflicts. He runs after things Ã¿Ç× ÃÔÅÂÆ Ã¹ ÁÅòË é ÚÆÇå¨ Ü¯ ìËðÅÂÆ åÅ ÇÃÀ° êÌÆÇå¨
which make him forget God and His Name. God who is ever present with man, he
The world has become absorbed in does not remember. If man is poor, even his
sensuality and voluptuousness. Sensual own relations do not own and acknowledge
pleasures do not provide joy and peace. him. He enjoys sensual pleasures deeming
Man indulges in sensual pleasures, but them sweet. Except saints and holymen,
under the influence of the bad relish of none other proves to be helpful to him. He

wastes his entire life among those who are ‘As borax melts the gold, so lust and wrath
his enemies. Guru Sahib says – ‘There you waste the body.’ P. 932
will be in difficulty; you will be ill at ease ÕÅî¹ ´¯è¹ ÕÅÇÂÁÅ ÕÀ° ×ÅñË¨ ÇÜÀ° Õ¿Úé Ã¯ÔÅ×Å ãÅñË¨
and weep but then it will be of no avail.’ Temptress Maya showed her artificial
Such is his edict – or simulated form. She assumed the form
Refrain: O my self, you will repent and of sons, daughters, relations, kothis and
weep. bank balances. All these relations started
But then none will own you or troubling man in his life-time itself. He
stand by you. acquired wealth through deceitful means but
èÅðéÅ - ÇÜ¿ç¶ ð¯ò¶º×Æ å¶ ð¯ ð¯ êÛ¯åÅò¶º×Æ, at the last moment, it was left behind in the
ë¶ð å¶ðÅ Õ¯ÂÆ éÅ ìä¶ - B, B. world itself. Money is meant for proper use
ë¶ð å¶ðÅ ÜÆ, Õ¯ÂÆ éÅ ìä¶ -B, B. – for spending on noble causes. Man
ÇÜ¿ç¶ ð¯ò¶º×Æ å¶ ð¯ ð¯ êÛ¯åÅò¶º×Æ.....-B.
should use it for God’s devotees. He should
‘Enjoying revelments man himself becomes a use it on helping schools and providing
heap of ashes and his soul passes away. free medicines at charitable dispensaries.
When the worldly man dies, a chain is Money fruitfully utilized in this manner
thrown around his neck and he is led away.
leads to joy and peace, otherwise, it
There his good and bad acts are read out to
him and seating him, his account is becomes ghosts, goblins and serpents.’ ‘How
explained to him. without the Name can noble qualities arise?’ (P.
When thrashed, he finds no place of shelter, 1187) When man has not meditated on the
but none hears his bewailing now Name Divine, then there is no good quality
The blind man has wasted his life.’ P. 464 in him. Who will help him in God’s Court?
ÁÅêÆéË í¯× í¯Ç× ÕË Ô¯ÇÂ íÃîÇó íÀ°ð¹ ÇÃèÅÇÂÁÅ¨ So in this way, Guru Sahib says, “Dear
òâÅ Ô¯ÁÅ ç¹éÆçÅð¹ ×Çñ Ã¿×« ØÇå ÚñÅÇÂÁÅ¨
friend! in what do you take pride? If
Á×Ë ÕðäÆ ÕÆðÇå òÅÚÆÁË ìÇÔ ñ¶ÖÅ ÕÇð ÃîÞÅÇÂÁÅ¨
æÅÀ° é Ô¯òÆ êÀ°çÆÂÆ Ô¹Çä Ã¹äÆÁË ÇÕÁÅ ðÈÁÅÇÂÁÅ¨ somehow you manage to build a house of
îÇé Á³èË Üéî¹ ×òÅÇÂÁÅ¨ sand in the river flowing close by, it will
be washed away when the swirling waves
Then you will weep bitterly, but now
come. Similarly –
you do not listen and understand. Those
whom you had made your own, did they ‘Man’s body is a house of sand standing
amid a whirlpool.
become yours? You cannot find a single
Behold, it is the making of a bubble in rain.’
person who will stand by you. Everybody P. 1187
has to suffer in the end. What has been left
Øð¹ ìÅ¬ ÕÅ ØÈîé Ø¶Çð¨ ìðÖÇÃ ìÅäÆ ì¹çì¹çÅ Ô¶Çð¨
with you?
Just as a bubble in water bursts after
‘One carries the unbearable load of lust,
wrath and other sins.’ P. 1187 sometime, similarly, a house of sand built
in water will be washed away with a small
ÕÅî¹ ´¯è¹ ÇìÖ¹ ìÜð¹ íÅð¹¨
wave. This body made up of five elements
You will go crying to the Divine Court is transitory; it is for a short span of time.
carrying a heavy load of venomous stones. As soon as it is hit by Death’s slingshot, it
Stones of venom – lust, wrath, avarice, will fall, and the soul within it will fly
pride, envy, slander, backbiting, enmity, away. Even if you preserve it somehow, of
hostility – does man carry with him and what use is this insentient and lifeless
leaves the world weeping and lamenting. frame? Don’t feel proud that it is beautiful;

it is in fact your vehicle, your carriage or So forgetting God’s Name is a greater
chariot which has five sense organs; eyes, sin than even committing suicide. Rather
nose, ears, tongue and organ of touch are than doing evil deeds, it would have been
the horses, and mind holds the reins in their better for man to die. All the joys, comforts
mouths. Intelligence or wisdom drives this and achievements are subordinate to the
chariot. ‘Jeev atma’ (individual soul) is the Name. If the Name Divine comes to be
rider; wilful or headstrong horses take him lodged in the heart, then all the wealth of
to taverns, eating houses and brothels to Nine Treasures runs after him. Mundane
enjoy alcohol, delicacies and beauties. The and spiritual miraculous powers also plead
‘jeev’ (sentient being) partakes of sensual to be given a place at his feet.
pleasures with the five sense organs. The Guru Sahib says – “Your body is going
eyes behold beauty, and thereafter he to turn into dust. Don’t forget the Name
entertains lewd thoughts. Thinking becomes thinking that the body is real.” Such is the
corrupted. Without discriminating between Guru’s edict –
right and wrong, moral and immoral, it
Refrain: Your body is going to turn into
assists the ‘jeev’ (living being) in becoming
dust;
absorbed in sinful sensual pleasures. When Of what are you proud,
the end or the hour of death comes, it is the O man………
’jeev’ (sentient being) that suffers èÅðéÅ - å¶ðÆ ç¶ÔÆ é¶ ÖÅÕ ìä ÜÅäÅ,
chastisement; mind, intellect and intelligence ÕÅÔçÅ îÅä ÕðçËº ì¿ÇçÁÅÍ - B, B.
are not called to account; the ’jeev’ (sentient î¶ð¶ ÇêÁÅð¶, ÕÅÔçÅ îÅä ÕðçËº ì¿ÇçÁÅ - B, B.
being) is arraigned before the Righteous å¶ðÆ ç¶ÔÆ é¶ ÖÅÕ ìä ÜÅäÅ -B.
Judge. Similarly, the ears hear lewd and Man’s body is a house of sand standing
ribald songs. As a result, more layers of filth amid a whirlpool. Whirlpools are caused in
are formed in the mind or conscience. the river. If anybody builds a house of sand
Becoming dirty and polluted, the mind in the river, how can it survive? It will be
harbours dirty thoughts and ideas and washed away with the first wave. ‘Behold,
urges man to commit sins, but once again, it is the making of a bubble in rain.’ When
it is the ’jeev’ (sentient being) who is caught it rains, a bubble is formed, but with the
and punished. fall of the next drop of rain, the bubble
Similarly is the tongue which remains bursts. Guru Sahib says – ‘Then what is
involved in the relishes of non-vegetarian your life span?’
foods and intoxicating drinks. But in the Refrain: What is your life span here,
Court Divine, it is the ’jeev’ (sentient being) O bubble of water?
who is to suffer punishment and torment. èÅðéÅ - Â¶æ¶ ÕÆ î¹ÇéÁÅç» å¶ðÆÁ»,
In the same way, the organ of touch êÅäÆ ÇçÁÅ ì¹ñì¹ÇñÁÅ -B, B
becoming attached to sensual pleasures also ‘Totally false is the world creation.
involves the ‘jeev’ (sentient being) in sins Know thou this, O my friend.
and pollutes the mind or conscience. For Says Nanak, like the wall of sand, it remains
enjoying momentary sexual pleasure, man not permanent.’ P. 1428
suffers its consequences for millions of days Ü× ðÚéÅ Ãí ÞÈá ÔË ÜÅÇé ñ¶Ô¹ ð¶ îÆå¨
and undergoes pain and anguish. ÕÇÔ éÅéÕ Çæð¹ éÅ ðÔË ÇÜÀ° ìÅ¬ ÕÆ íÆÇå¨
What pride can one take in the body,

and why be proud of body’s adornments Those who do not meditate on the
and embellishments? Why does man Name are all thieves, because all have to
ornament the body? What is this body? In leave the world whether they are big or
the last discourse, we had stated – small. The world is not a place to live in,
‘Thou art ordure, bones and blood wrapped don’t be mistaken. Holy congregation! we
up in skin. live in this delusion all the time. This is the
Yet of this body art thou so proud.’ P. 374 place from where everyone has to depart;
ÇìÃàÅ ÁÃå ðÕå° êð¶à¶ ÚÅî¨ it is not a place to stay; here, none has ever
ÇÂÃ¹ À±êÇð ñ¶ ðÅÇÖú ×¹îÅé¨ been able to stay forever –
Of what are you proud? Do you take Refrain: None in the world has stayed
pride in this ordure and filth? here forever,
‘Realisation of one truth alone shall bring Everyone leaves when comes his
thee purity. turn ………
Without such realization shalt thou ever èÅðéÅ - Â¶æ¶ ÇðÔÅ éÅ Ü×å À°å¶ Õ¯ÂÆ,
remain impure.” P. 374 òÅðÆ ÁÅÂÆ À°á ÜÅòäÅ - B, B.
Â¶Õ òÃå¹ ìÈÞÇÔ åÅ Ô¯òÇÔ êÅÕ¨ Çìé° ìÈÞ¶ å±¿ ÃçÅ éÅêÅÕ¨ î¶ð¶ ÇêÁÅð¶, òÅðÆ ÁÅÂÆ À°á ÜÅòäÅ-B, B.
Â¶æ¶ ÇðÔÅ é Ü×å À°å¶ Õ¯ÂÆ.....- B.
If you reveal the ‘Soul-Light’ in this
body, then this body is supremely pure; if ‘There came a Shiva who departed followed
not, then it is impure, a bag of filth and by many others who too departed.
Ram Chander and Krishna also became
garbage. It is ordure and filth wrapped in
incarnated many times.
a beautiful plastic bag. Guru Sahib says – Brahma and Vishnu too came in numbers
‘When the Lord’s wheel turns, then the many and passed away.
human body is made from mere bubble.’ Same is true of the Vedas and Puranas that
P. 1187 have been many.
îÅåz ìÈ¿ç å¶ èÇð ÚÕ° ë¶Çð¨ Creators of all the Smritis too were many
The potter makes vessels from his who departed.
In the world have been many ‘Monadis’
wheel. The water drops that fall from his
(champions and supporters of religion),
hand around him dry up simultaneously. Madaars (chiefs of dynasties), ‘Ashuni
This is what is happening to you too, dear Kumars’ (Physicians of the gods) and ‘Ansa
brother! Your body will disintegrate with the Avatars’ (incarnations of some of the powers
passage of time. of the gods), to time who have fallen a prey.
‘All the souls are the hand-maidens of the Countless have been saints and prophets on
Lord’s Name. this earth.
My great and Supreme Lord has created all. Born of earth, they have all mingled with
O Lord, I perform Thy service and fall at earth.’
Thine feet. Akal Ustat
Imbued with Thy Name, O Lord, I ever Â¶Õ Çôò íÂ¶ Â¶Õ ×Â¶, Â¶Õ ë¶ð íÂ¶,
desire to be Thy-wards. ðÅî Ú¿çz Ç´ôé Õ¶ ÁòåÅð íÆ Áé¶Õ ÔËº¨
He who departs without making manifest ìÌÔîÅ Áð¹ ÇìÃé Õ¶å¶ ì¶ç Á½ ê¹ðÅé Õ¶å¶,
the Lord’s Name within himself is a thief.’ ÇÃ¿ÇîÌÇå ÃîÈÔé ÕË Ô¹ÇÂ Ô¹ÇÂ ÇìåÅÂ¶ ÔËº¨
P. 1187 î¯éçÆ îçÅð Õ¶å¶ ÁÃ¹éÆ Õ¹îÅð Õ¶å¶,
Ãðì Ü¯Çå éÅîË ÕÆ Ú¶Çð¨ Ãðì À°êÅÇÂ ×¹ðÈ ÇÃÇð î¯ð¹¨ Á³ÃÅ ÁòåÅð Õ¶å¶ ÕÅñ ìÃ íÂ¶ ÔËº¨
í×Çå ÕðÀ° ê× ñÅ×À° å¯ð¨ éÅÇî ðå¯ ÚÅÔÀ° å°Þ úð¹¨ êÆð Á½ ÇêÕ»ìð Õ¶å¶, ×é¶ é êðå Â¶å¶,
éÅî ç¹ðÅÇÂ ÚñË Ã¯ Ú¯ð¨
¹ íÈî ÔÆ å¶ Ô¹ÇÂÕË, ë¶ð¶ íÈî ÔÆ ÇîñÂ¶ ÔËº¨

Guru Sahib has mentioned the age of (truth), chit (intellect), anand (bliss) are dear
holy personages. Tenth Guru Sahib says and lovable, but nature is inanimate,
that one Shiva comes, while one departs. painful and transient. The origin of
(Lord Shiva’s age is 16 crore kharab years suffering is nature. All sufferings are
– one crore = 10 millions; one kharab = one annulled by meditating on the Name
hundred thousand million). Similarly, Rama Divine. To reach the region of the Name
and Krishna also continue coming and Divine, the impurity of the mind needs to
going. They have come for millions of be washed fully. First, selfless deeds (deeds
times; of what consequence or importance done without expecting any gain or reward)
are you, dear friend? On whose prop, are are helpful in removing mind’s impurity or
you determined to stay in the world defilement. Next is God’s devotional
forever? O dear friend! you have forgotten worship or dhian (Divine Name
the fact that you got the human incarnation contemplation). Worship is capable of
in order to adore and worship God. rending ‘praanmay’ (covering of five organs
Many people say, “What for has this of action and five ‘praans’ – vital breaths),
world been created? Why has man been ’manomay’ (covering of five sense organs and
created? What was God’s intention in mind) and ‘vigyanmay’ (covering of five
creating all this?” You should realize clearly sense organs and intelligence) veils. When
that God has manifested into many forms realization of the self is attained, then is
out of Himself. Whatever is visible to us, attained the state of ‘nirvana’ (liberation or
wherever our vision goes, everywhere it is emancipation). There are three defects in the
God’s expanse who is all-pervasive. The ‘chit’ (mind, or heart) – (i) mal (filth), (ii)
world is visible because it is under God’s vikhshape (confusion, or bewilderment), (iii)
ordinance that the darkness of ‘ego’ has aavarn (ignorance). ‘Mal’ (filth) can be
been created. When the light of ‘Maya’ removed by performing selfless deeds;
(Mammon) and sentient God fell, then vikhshape (confusion) is removed through
consciousness or sentience came into nature. ‘dhaarna’ (focusing on the Brahm – God to
There was light. As soon as Light the exclusion of everything else), ‘dhyan’
(Reflection or image of God’s Power) fell (contemplation or concentration) and smadhi
awareness came into the countless minds of (deep meditation or trance); ‘aavarn’ (veil of
nature. The mind, under the influence of ignorance) is removed through the
‘ego’, brought into existence its extremely attainment of knowledge, and realizing the
tiny circle or being in which grew the sense self by seeing, accepting and experiencing.
of ‘I’, ‘my’ and ‘mine’ – knowledge When after concentration the mind comes
(awareness) was created. Nature got bound under leash, then the veil of ignorance is
in the laws of nature due to the reflection rent. Waheguru (God) pervades all beings.
of the ‘Sentience’. Under the influence of But among these very physical forms one
ego, the Perfect unity of the Name got form or body is such that is a perfect
broken and changed into the existence of embodiment of knowledge. Such a person
innumerable minds. By causing motion, rajo is one among millions, in whom God
(passionate), sato (virtuous) and tamo (dark, Himself works. He is a saint –
evil) attributes assumed the form of creation ‘But rare is the one among millions, who
of various kinds. Sentient element, sat enshrines the Lord in his mind, O Nanak’.

P. 1427 The proper thing on our part would
Õ¯àé îË éÅéÕ Õ¯À± éÅðÅÇÂä° ÇÜÔ ÚÆÇå¨ have been that we ought to have
God reveals Himself in such a saint remembered God and cultivated love and
and abides in him. Sant Maharaj (Sant Ishar devotion for Him, but with whom have we
Singh Ji Rarewaley) used to say – “He fallen in love? First, we fell in love with the
whom you call Ishar Singh died long ago. body, then we became attached to clothes
Dear brothers! here there is none by the and raiments, then to family and children,
name of Ishar Singh. Try to understand the and then to food. In this way, forgetting
hereafter as to what is left there? Does God God, we waste our entire life -
remain in this body? ‘I’ lives in this body. ‘In the first stage is man involved
If ‘I’ dies, then what is left in the body? In attachment to mother’s breast, brimful of
Then, isn’t God left in it? ‘I’ or ‘ego’ dies milk.
in the saints. Then God becomes visible to In the second acquires he awareness of
mother and father.
them through these eyes; He is heard
In the third, of relatives as brothers, sister-
through these ears – in-law, sister.
‘For the sake of the saints, the Lord has In the fourth arises in him the play of love.
installed the three worlds.’ P. 224 In the fifth is he attracted to delicacies to
Ã¿å Ô¶Çå êÌÇí Çåzíòä èÅð¶¨ eat and drink.
Just as we saw some seed in the earth, In the sixth by lust overpowered, is he
oblivious of caste distinctions.
then it becomes a tree. How long does it
In the seventh stage, garnering wealth,
take? Then the seed goes into shoots and settles he in home.
branches, leaves flowers and fruit. In every In the eighth state, in choleric temper, his
fruit there is seed – bodily powers he ruins.’ P. 137
‘Many are the kinds of seeds sown; êÇÔñË ÇêÁÅÇð ñ×Å æä ç¹Çè¨ çÈÜË îÅÇÂ ìÅê ÕÆ Ã¹Çè¨
As ripens the fruit, again is left the Sole åÆÜË íïÅ íÅíÆ ì¶ì¨ ÚÀ°æË ÇêÁÅÇð À°êé
³ Æ Ö¶â¨
Supreme Being.’ P. 736 ê³ÜòË ÖÅä êÆÁä ÕÆ èÅå°¨ ÇÛòË ÕÅî¹ é ê¹ÛË ÜÅÇå¨
ìÆÜ¹ ìÆÇÜ ç¶ÇÖú ìÔ¹ êðÕÅðÅ¨ ëñ êÅÕ¶ å¶ Â¶ÕÕ
¿ ÅðÅ¨ ÃåòË Ã¿ÇÜ ÕÆÁÅ ØðòÅÃ¹¨ ÁáòË ´¯è¹ Ô¯ÁÅ åé éÅÃ¹¨
In this way, it is God who pervades Forgetting God, the seeker becomes
everything in this creation or universe – in attached to these things and falls in love
you, me and all. In the saint’s body, after with them. She adorns herself, but all these
the effacement of ‘I’ or ‘ego’, God Himself adornments do not enable her to find
is revealed therein. This does not happen in acceptance at the Divine Portal –
the case of the rest of the world because ‘Though she may make millions of
they have forgotten themselves. From God decorations, they are not of any avail.
they have become ’jeev’ (sentient or living The day the body perishes, at that time, will
beings); they have become individual souls it be called a ghost.’ P. 134
or beings; they are under delusion. Owing ñÖ ÃÆ×Åð ìäÅÇÂÁÅ ÕÅðÇÜ éÅÔÆ Õ¶å¨ °
to delusion, they have fallen in love with ÇÜå° ÇçÇé ç¶Ô ÇìéÃÃÆ Çåå° ò¶ñË ÕÔÃÇé êÌå
¶ ¨
°
Maya. Such is the Guru’s edict – What will happen when this dies?
‘In Bhadon (August – September), she (the People will call you a ghost. Nobody will
seeker or devotee), who cherishes love for keep you in the house for a second. You
another, is lost in doubt.’ P. 134 will be turned out. Irrespective of your
íÅç¹ÇÂ íðÇî í¹ñÅäÆÁÅ çÈÜË ñ×Å Ô¶å¨
° great position and honour, nobody will

keep you in the home even for a moment. with thine ears, hear the Guru’s Name.
Then is it said – ‘Hurry up! Be quick!’ Your Being imbued with the True Guru, thou
dear and near ones start fearing you and shalt find a seat in the Lord’s Court.’P. 517
say – Put a stalk with the body lest it Á³åÇð ×¹ð¹ ÁÅðÅèäÅ ÇÜÔòÅ ÜÇê ×¹ð éÅÀ°¨
should grow during the night. They fear it é¶åÆz ÃÇå×¹ð¹ ê¶ÖäÅ ÃÌòäÆ Ã¹éäÅ ×¹ð éÅÀ°¨
extremely. If, by any chance, the dead body ÃÇå×¹ð Ã¶åÆ ðÇåÁÅ çð×Ô êÅÂÆÁË áÅÀ°¨
rises, once at least, all the members of the If you have imbibed love for the Guru,
family run out of the house. Holy rendered service at the Guru’s abode,
congregation! love is for one’s own interest resolved people’s quarrels and feuds, given
and gain, and not for the person. People assistance to the needy through free
weep for their own interest and gain – medicines and in various other ways, then
‘My brethren, ye are engrossed in worldly brother, will you go to the Guru’s Portal.
affairs and practise falsehood.’ P. 418 But if –
è¿èÅ ÇêÇàÔ¹ íÅÂÆÔ¯ å°î· Õ±ó° ÕîÅòÔ¹¨ ‘In enmity, strife, lust, wrath and
attachment involved;
We weep for our own worldly
To falsehood, evil-doing, great greed and
business that such and such has departed. treachery attached.’ P. 267
Guru Sahib says – ‘Imbibe love and
ìËð Çìð¯è ÕÅî ´¯è î¯Ô¨ ÞÈá ÇìÕÅð îÔÅ ñ¯í èÌ̄Ô¨
devotion for God–
you have been busy in these things,
‘The day the body perishes, at that time,
then, dear friend, it will become difficult for
will it be called a ghost.’ P. 134
you. Guru Sahib says like this – recite with
ÇÜå° ÇçÇé ç¶Ô ÇìéÃÃÆ Çåå° ò¶ñË ÕÔÃÇé êÌå ¶ ¨
°
love and devotion –
When the body dies, voices start
Refrain: When they take away your soul
coming - from the world
Refrain: When abandon thou the body, Dear, none knows its secret
People will call thee a ghost… …….
èÅðéÅ - ÁÅÖä×¶ êÌ¶å, Üçº̄ ÛÇâÁÅ ÃðÆð ù - B, B èÅðéÅ - Üçº̄ ÇÜ¿ç ú, ñË Õ¶ ÜÅä×¶ -B, B.
Û¼ÇâÁÅ ÃðÆð ù - D, B. ÇêÁÅð¶ í¶å éÅ ÇÕÃ¶ ù ÇîÇñÁÅ-B, B.
ÁÅÖä×¶ êÌ¶å, Üçº̄ Û¼ÇâÁÅ,.........B Üçº̄ ÇÜ¿ç ú, ñË Õ¶ ÜÅä×¶ - B.
Then nobody will call you – ‘Fine-looking clothes and beauty, man leaves
‘Sardar Sahib [A form of address for a behind in the world;
Sikh] or ‘Rai Bahadur’ [A title conferred on Fruit for evil and good done, he himself must
obtain.
venerable Hindus by the British Govt.] As
In this world man may have issued
soon as the body perishes, people start commands to others at will;
calling it a ghost. Then where is the dead Yet in the end a narrow path he must tread.
to go? Is he going sit on the king’s throne? As naked to hell he marches, horrible is his
So, look at your deeds – if your deeds are appearance.
noble, then brother, will you go to the Evil-doing ultimately to repentance leads.’
Guru’s abode – P. 471
‘Within thy mind, contemplate thou on the Õêó° ðÈê¹ Ã¹ÔÅòäÅ ÛÇâ ç¹éÆÁÅ Á³çÇð ÜÅòäÅ¨
Guru and with thy tongue, utter the Guru’s î³çÅ Ú¿×Å ÁÅêäÅ ÁÅê¶ ÔÆ ÕÆåÅ êÅòäÅ¨
Name. Ô¹Õî ÕÆÂ¶ îÇé íÅòç¶ ðÅÇÔ íÆóË Á×Ë ÜÅòäÅ¨
With thine eyes, behold the True Guru and é§×Å ç¯ÜÇÕ ÚÅÇñÁÅ åÅ ÇçÃË ÖðÅ âðÅòäÅ¨
ÕÇð ÁÀ°×ä êÛ¯åÅòäÅ¨

Comely clothes and physical beauty aside. They forsake him. They put the
will be left behind in the world. Naked shroud by straightening his arms. If,
does man go to the other world. Man has somehow, man dies while sitting, his knees
to obtain the fruit of good and bad deeds and arms become stiff. They do not
done in the world. Intoxicated with power straighten. So to put the shroud, sometimes
and authority, man does deeds as per his they have to be broken – knees and arms –
will. Such souls are taken by a narrow road ‘He wrings his hands, his body reels in pain
to the world hereafter or to the Court and changes from black to white.’ P. 134
Divine. When naked, the ‘jeev’ (individual Ôæ îð¯óË åé° Õê¶ ÇÃÁÅÔÔ¹ Ô¯ÁÅ Ã¶å°¨
soul) goes to hell, then all his bad and evil Such is man’s state and fate. Guru
deeds come before his eyes like a video Sahib says – ‘Dear brother! do you take
film with imprints of sins and evils affixed pride in your body? Just think that you had
on him. It looks terrible indeed. Dear come into the world to meditate on God’s
brothers, it is owing to evils that man has Name. Therefore, he who meditates on the
to repent. Name is the living, while the rest lose their
‘The couriers of death seize and dispatch the honour –
soul and acquaint none with the secret.’
‘Gathering poison in his lappet, man loses
P. 134
honour.
êÕÇó ÚñÅÇÂÇé çÈå Üî ÇÕÃË é ç¶éÆ í¶å¨
° Those devoted to the True Name return to
None shall tell the secret where they their real home with honour.’ P. 1187
take the soul, and how they take it. But a êÇå Ö¯ÂÆ ÇìÖ¹ Á³ÚÇñ êÅÇÂ¨
little of this secret does come to be known. ÃÅÚ éÅÇî ðå¯ êÇå ÇÃÀ° ØÇð ÜÅÇÂ¨
If man dies longing and crying for land and Those who are imbued with the Name
mansion he comes back here – Divine, go to their true home with honour’.
‘At the last moment, he who thinks of Dyed in God’s Name depart from here
mansions and if he dies in such thought, he is honourably –
born again and again as a goblin.’ P. 526 ‘None shall address thee rudely in God’s
Á³Çå ÕÅÇñ Ü¯ î³çð ÇÃîðË ÁËÃÆ ÇÚ¿åÅ îÇÔ Ü¶ îðË¨ court.
êÌå
¶ Ü¯Çé òÇñ òÇñ ÁÀ°åðË¨ All shall welcome thee saying “come, sit
Whoever dies thinking of his house down.” ’ P. 252
becomes a goblin. If he dies thinking of ð¶ ð¶ çð×Ô ÕÔË é Õ¯À±¨ ÁÅÀ° ìËá° ÁÅçð¹ Ã¹í ç¶À±¨
money or wealth, he will become a snake All in the God’s Court shall address
in the grass. If he dies thinking of woman, you with courtesy – ‘Please come, please
he will become a harlot. If he dies in the come, blessed is your mother.’
contemplation of a son, he will be
If in a home, a lover and devotee of
incarnated as a pig. However, from among
God takes birth who bathes early in the
the pigs, it will not be possible to find out
morning, reads or recites Gurbani, who does
who your father is. Will you be able to
not indulge in slander, back-biting and
search him?
jealousy and who does as much service as
‘They, with whom man is in love leave him he can, then such a one, when he dies, he
in an instant and stand aside.’ P. 134
saves 21 of his coming generations. They do
ÛÇâ Öó¯å¶ ÇÖéË îÅÇÔ ÇÜé ÇÃÀ° ñ×Å Ô¶å¨
° not go to hell. They will become human
They with whom he was in love stand

beings from the existences of dogs and cats. Why did such a one not die at birth?’P. 328
How great has such a man become? But if ÇÜÔ éð ðÅî í×Çå éÇÔ ÃÅèÆ¨
a sinner is born in a family, he takes 21 of Üéîå ÕÃ é î¹ú ÁêðÅèÆ¨
his generations into hell. If man loses his honour or good name,
‘Madira dahati sapt kul’ – wine ruins he is whipped in God’s Court. It would
seven generations, “bhang dhaey tan ek’ – have been better if he had died at the time
hashish ruins one body. ‘Jagat jooth shat kul of birth itself, so that he had committed no
dahey’ The worst evil habit, tobacco ruins sins.
100 generations, while ‘ninda dahey anek’ – if So, in this way Guru Sahib says –
one slanderer happens to be born in a ‘Gathering poison in his lappet, man loses
home, he ruins countless generations, and honour.’ Man gathers poisons of various
he goes straight to hell. types in his lappet – of slander, backbiting,
So Guru Sahib says, “Mother! what are jealousy, enmity, hostility, lust, wrath,
you doing? You were always longing for a avarice, attachment, pride of touch, beauty,
son; you listened to the discourses of holy relish, smell etc. But he does not become
men and saints. You visited various holy devoted to the Name. Therefore, he will
men and holy places, and did numerous now leave the world dishonoured or in
things for the boon of a son.” Some people ignominy. Those devoted to the Name shall
go to the extent of even sacrificing another’s go honourably. Guru Sahib says -
child to the deity for the grant of a son. ‘He alone is truly alive in whose mind is
When such sons catch hold of their mother, lodged the Lord.
then she realizes her folly. Guru Sahib says, Saith Nanak, none else is truly living.
Such a one, if alive, in ignominy lives;
“Now tell me, won’t it have been better, if
All his gains illegitimate.’ P. 142
you had become a widow, your husband
Ã¯ ÜÆÇòÁÅ ÇÜÃ¹ îÇé òÇÃÁÅ Ã¯ÇÂ¨
had died and you had no issue?”
éÅéÕ Áòð¹ é ÜÆòË Õ¯ÇÂ¨
Refrain: If you were not to bear a virtu- Ü¶ ÜÆòË êÇå ñæÆ ÜÅÇÂ¨
ous and devout son, you should Ãí¹ ÔðÅî¹ Ü¶åÅ ÇÕÛ° ÖÅÇÂ¨
have become a widow……
Guru Sahib says that he who does not
èÅðéÅ - Ü¶ åËº í×å ê¹å
¼ ð éÔÄ ÃÆ Ü¿îäÅ, meditate on God, all that he eats is
ÇòèòÅ Ô¯ Ü»çÆ - B, B.
illegitimate. He is a thief of God. He has
‘Why did not the mother of the family received everything from God, yet he does
become a widow, whose son has no Divine not remember Him –
knowledge and who reflects not on the
‘What the Lord does, is His own will.
Lord?’
Mother mine! he who has not meditated on
P. 328
the Fearless Lord, is afraid.’ P. 1187
ÇÜÔ Õ°Çñ êÈå¹ é Ç×ÁÅé ìÆÚÅðÆ¨ Ü¯ ÇÕÛ° ÕÆéÇÃ êÌí¹ ðÜÅÇÂ¨ íË îÅéË ÇéðíÀ° î¶ðÆ îÅÇÂ¨
ÇìèòÅ ÕÃ é íÂÆ îÔåÅðÆ¨
He is afraid, because he has not
It would have been better for the
worshipped and contemplated the fearless
mother to become a widow, so that she had Lord’s Name –
not borne a son who would take her to hell.
‘The woman (soul-bride) seeks fine delights,
‘One that in devotion to God has not As betal-leaves, flowers, sweet pleasures –
engaged, is a sinner: all which are maladies.’ P. 1187

ÕÅîÇé ÚÅÔË Ã¹¿çÇð í¯×¹¨ êÅé ëÈñ îÆá¶ ðÃ feel like speaking.”
ð¯×¨
“What is the special thing which has
The woman wants beautiful clothes and happened?”
charming pleasures – ‘Betel-leaves, flowers,
sweet pleasures – all which are maladies.’ She “What was there to happen? He uttered
wants to enjoy sweet pleasures of the flesh. the word ‘Waheguru’ (God) once; as soon as
Guru Sahib says – ‘Do you know what this he said ‘Waheguru’ (God), we felt cool and
will lead to? By partaking of these delights tingling sensations all over the body from
you will be afflicted with maladies.’ So, in head to foot.
this manner, Guru Sahib has explained Refrain: When he uttred ‘Waheguru’ (God)
clearly in great detail and said – from the mouth,
Cooled was our body and
‘Go, royal dauthers!
mind…….
Repeat God’s Name at dawn decking
yourself with truth.’ P. 1187 èÅðéÅ - Üçº̄ ì¯ÇñÁÅ òÅÇÔ×¹ðÈ î¹Ö å¶,
×ÅÛÔ¹ ê¹åÆz ðÅÜ Õ°ÁÅÇð¨ éÅî¹ íäÔ¹ ÃÚ¹ ç¯å° ÃòÅÇð¨ åé îé á§ãÅ Ô¯ Ç×ÁÅ -B, B.
î¶ð¶ ÇêÁÅð¶, åé îé á§ãÅ Ô¯ Ç×ÁÅ-B, B.
So go daughters, go princesses - Üçº̄ ì¯ÇñÁÅ òÅÇÔ×¹ð î¹Ö å¶.....-B.
‘My fascinating Lord has fascinated my ‘O king! as commanded by you, we
mind. went, made erotic tempting gestures,
Through the Guru’s word, I have recognized
showed our embellishments. But Guru
Thee.
Standing at Thy door, O Lord, Sahib told us different meanings of
Nanak longs for Thy vision. embellishments. He told us the inner
Content I am with Thy Name, meaning and significance – ‘If you are to
O Lord, shower Thou Thine benediction on wear a necklace, put on of this type, if you
me.’ P. 1187 are to wear bracelest, put on such bracelets;
î¯ÔÇé î¯ÇÔ ñÆÁÅ îé° î¯ÇÔ¨ ×¹ð ÕË ÃìÇç êÛÅéÅ å¯ÇÔ¨ if you are to put collyrium in your eyes,
éÅéÕ áÅã¶ ÚÅÔÇÔ êzíÈ ç¹ÁÅÇð¨ å¶ð¶ éÅÇî Ã¿åÖ
¯ ¶ ÇÕðêÅ èÅÇð¨ then put the collyrium of God’s love in
When Guru Sahib made these them. O king! he did not look at us with
utterances, all those sitting there, all the evil eyes, but said –
charming women fell into a trance, and none ‘Go, go royal daughters.’ P. 1187
opened his or her eyes. At that moment, ×ÅÛÔ¹ ê¹åÆz ðÅÜ Õ°ÁÅÇð¨
Guru Sahib said to them, “Go daughters! go O daughters! please go, and meditate
and meditate on God’s Name.” They on God’s Name. As soon as, he said
returned to the king. The king tried that ‘daughters’, our body and mind were
they should describe what had happened. calmed and cooled, and ‘Waheguru’ (God)
But they did not speak out and sat with permeated every pore and particle of our
their eyes shut. They did not open their being. We don’t feel like speaking now.
eyes. They were dazzled. At last, these Our tongue moves spontaneously, and from
court dancers said, “O king! what do you our pores comes out the sound of
want to ask?” ‘Waheguru’ (God). How should we describe
“What is the matter?” what has happened to us?
“O king! Don’t ask us anything. Now Refrain: O king! pulled he out of the
hells,
we are unable to say anything. We don’t

When the Guru cast his glance been effaced from within us. We do not
(of grace) ……. know now what is left within us. Now
èÅðéÅ - ðÅÜéÅ! éðÕ» ÇòÚ¯º èÈÔ Õ¼ÇãÁÅ mystic sounds or melodies are rising within
-B, B. us – sounds of Waheguru, Waheguru,
Üçº̄ é÷ð ×¹ð» é¶ îÅðÆ -B, B. Waheguru (God’s Name). So don’t delay any
ðÅÜéÅ! éðÕ» ÇòÚº̄ èÈÔ Õ¼ÇãÁÅ........-B. more; go to meet the one for whom you
O king! we have been completely had been waiting for a long time. Don’t get
transformed; we cannot describe what has involved in subjecting him to any more
happened to us. tests.” What happened to the king then, it
‘Saith Nanak: Fruitful is the achievement as is indescribable.
the Lord’s pleasure have.’ P. 253
How long he had been waiting for
éÅéÕ Ü¯ êÌí íÅÇäÁÅ êÈðÆ ÇåéÅ êðÆ¨
Guru Sahib! A long time had passed. At that
‘Whoever with his ears to the Guru’s moment, he started dancing with joy, and
teaching listens, such a voice he produced from his heart –
From mere glass to gold is transmuted.
Refrain: Perfect Guru have I come to
Whoever the Name imparted by the True
meet
Guru with his tongue has uttered,
Roused has been my sleeping for-
From poison becomes ‘amrita’ (nectar).
tune …….
By the True Guru’s glance of grace from iron
èÅðéÅ - î¶ñÅ êÈÇðÁ» ×¹ð» çÅ Ô¯ Ç×ÁÅ,
does he become a ruby.
Ã¹¼å¶ î¶ð¶ íÅ× ÜÅ× êÂ¶ - B, B.
Anyone the Guru’s teaching contemplating
î¶ð¶ ÇêÁÅð¶, Ã¹¼å¶ î¶ð¶ íÅ× ÜÅ× êÂ¶ - B, B
from stone turns jewel.
î¶ñÅ êÈÇðÁ» ×¹ð» çÅ Ô¯ Ç×ÁÅ, ..B
Such the True Guru from timber and fuel into
sandalwood turns, He himself came to meet Guru Sahib –
Their suffering and penury gone. ‘Through effort, the Lord meets not, nor
One touching the True Guru’s feet, though a meets He through service.
beast or goblin, a god-like being becomes.’ He comes and meets all too spontaneously.
P. 1399 He, unto whom my Lord extends His mercy,
ÕÚÔ¹ Õ¿Úé° íÇÂÁÀ° Ãìç¹ ×¹ð ÃÌòäÇÔ Ã¹Çäú¨ practises the Guru’s instruction.’ P. 672
ÇìÖ¹ å¶ Á³ÇîÌå° Ô¹ïÀ° éÅî¹ ÃÇå×¹ð î¹ÇÖ íÇäÁÀ°¨ ØÅÇñ é ÇîÇñú Ã¶ò é ÇîÇñú ÇîÇñú ÁÅÇÂ ÁÇÚ¿åÅ¨
ñ¯ÔÀ° Ô¯ïÀ° ñÅ« éçÇð ÃÇå×¹ð¹ ÜÇç èÅðË¨ ÜÅ ÕÀ° çÇÂÁÅ ÕðÆ î¶ðË áÅÕ°Çð ÇåÇé ×¹ðÇÔ ÕîÅé¯ î³åÅ¨
êÅÔä îÅäÕ ÕðË Ç×ÁÅé° ×¹ð ÕÇÔÁÀ° ìÆÚÅðË¨
‘As shoots of deeds of previous births burst
ÕÅáÔ¹ ÃÌÆÖ³â ÃÇå×¹Çð ÕÆÁÀ° ç¹Ö çÇðçz Çåé Õ¶ ×ÇÂÁ¨
forth,
ÃÇå×¹ðÈ Úðé ÇÜé· êðÇÃÁÅ Ã¶ êÃ¹ êð¶å Ã¹Çð éð íÇÂÁ¨
Appeared a person yearning after God,
‘We with immature judgement were thirsting for joy in Him.
unripe and inexperienced, but Guru Sahib Meeting the Lord was Nanak’s darkness
transmuted us into gold, from iron he dispelled;
changed us into ruby. One touching the After sleep of multiple births was my
True Guru’s feet, though a beast or goblin, understanding awakened.’ P. 204
a god-like being becomes. O king! what êÈðì Õðî Á³Õ°ð Üì êÌ×à¶ í¶Çàú ê¹ðÖ¹ ðÇÃÕ ìËðÅ×Æ¨
should we tell you? We were with the ÇîÇàú Á³èð¶ ¹ Çîñå ÔÇð éÅéÕ Üéî Üéî ÕÆ Ã¯ÂÆ ÜÅ×Æ¨
proclivities of beasts and goblins; we had He was delighted and described the
sensual tendencies. We committed many state of his mind thus –
evil deeds by violating the chastity of ‘As praise of the Lord I heard, in bloom were
holymen. Now relieve us of our job; we can my mind and body.
no longer serve you. Sins and evils have
And contemplating the Name is my face me thy sight.’ Tears of love and joy flowed
radiant. from his eyes spontaneously. The king felt
As the Lord’s path I trod, was my heart joy- a lump in his throat, so overcome with
cooled; at the Guru’s sight was I in bliss.’ sentiments was he. He found it difficult to
P. 964
utter a word and fell at the Guru’s feet. It
Ã¯ÇÂ Ã¹ä¿çóÆ î¶ðÅ åé° îé° îÀ°ñÅ éÅî¹ has also been written that Guru Sahib
Üê³çóÆ ñÅñÆ¨
subjected him to strict test.
ê³Çè Ü¹¦çóÆ î¶ðÅ Á³çð¹ á§ãÅ ×¹ð çðÃé° ç¶ÇÖ ÇéÔÅñÆ¨
He, who had been waiting for years When the king came, Guru Sahib stood
longing to see the Guru and enquiring from up and kept standing for a long time. The
everyone about Him, was delighted. How king too remained standing with folded
happy he felt after meeting him cannot be hands. Then Guru Sahib turned his face
estimated. None can assess the joy of towards the king. At that moment, the king
meeting the beloved after having suffered fell at the Guru’s feet and prayed – ‘O
the pangs of separation. Only he himself Sovereign! you have been sitting here for
can estimate the pangs of separation and several days. I am guilty of committing a
the joy of meeting. We have no serious affront by subjecting you to many
assessment– tests. O Sovereign! I was helpless because
‘I wandered through the whole world calling many fake holymen came here. It was they
out Love, my Love, but my thirst was who forced me to change my attitude to the
quenched not.’ P. 553 holy. Holy men kept coming here assuming
ÇêÌÀ° ÇêÌÀ° ÕðåÆ Ãí¹ Ü×¹ ÇëðÆ î¶ðÆ ÇêÁÅÃ é ÜÅÇÂ¨ your name –
So bowing his head at Guru Nanak’s ‘I thought he was a great swan (symbol of
purity); so I associated with him.
feet, he prayed like this –
Had I known, he was only a wretched
Refrain: All sacrifice am I to thy feet, O ‘heron’ (a hypocrite lacking spiritual life),
True Guru from the very beginning, I would not have
All sacrifice I am ………. associated with him.’ P. 585
èÅðéÅ - ÜÅò» ìÇñÔÅð, ÃÇå×¹ð å¶ÇðÁ» Úðé» åº̄ -B, îË ÜÅÇéÁÅ òâÔ¿Ã¹ ÔË åÅ îË ÕÆÁÅ Ã¿×¨
¹
B. Ü¶ ÜÅäÅ ì×¹ ìê¹óÅ å ÜéÇî é ç¶çÆ Á³×¨
ìê¹ ¹
å¶ÇðÁ» Úðé» åº̄ ÃÇå×¹ð å¶ÇðÁ» Úðé» åº̄-B,
B O Sovereign! they came in the garb of
ÜÅò» ìÇñÔÅð, ÃÇå×¹ð ...............-B. pure-winged swans – they said that their
name was Nanak. On hearing a holymen
‘Auspicious is the time, when I see my
claiming to be ‘Nanak’, I went running to
Satguru.
I am a sacrifice unto the feet of the True see him. When I tested him, I found him to
Guru. be fake ‘Nanak’. He was a hypocrite who
O my Beloved Lord, Thou art the giver of had come assuming the name of Nanak, O
life unto me. Sovereign! I was very much pained. I
My soul is sustained by reflecting over the repented and wept and decided in my
Name of the Lord.’ P. 562 mind that I would not repeat this folly.
èé° Ã¹ ò¶ñÅ ÇÜå° çðÃé° ÕðäÅ¨ ÔÀ° ìÇñÔÅðÆ ÃÇå×¹ð From that day, I started subjecting the holy
ÚðäÅ¨ men to a test. Kindly excuse me for my
ÜÆÁ Õ¶ çÅå¶ êÌÆåî êÌí î¶ð¨
¶ îé° ÜÆòË êÌíé
¹ Åî¹ ÇÚå¶ð¨
¶ affront. O Sovereign! come home with me.’
O True Sovereign! you have granted
Guru Sahib said, “No, we won’t go to

your palace. Build a ‘dharamsala’ (religious ðÅÇå ÇçòÃ Õ¶ Õ±Õé¶ ÕìÔÈ Õ¶ Ã¹éË ê¹ÕÅð¨
place). There shall we go.” Sometime must He listen to your
The king went back and started getting entreaty. Continue reciting God’s Name with
a ‘dharamsala’ (religious place) constructed. faith and determination. If you get tired,
He put masons and labourers to work and start reciting again; do it with the tongue,
himself stood there to oversee the work. do it with the breath. Meditate on the Name
The construction work continued day and day and night; surely, He will listen to
night. After getting the ‘dharamsala’ your cry sometime. The cloud listens to the
constructed, when he returned home, he cry of the ‘chatrik’ calling out – my love, my
was very happy. His wife too was very love. It rains a lot; then why does the
glad that her husband’s desire had been ‘chatrik’ cry out – my love, my love?
fulfilled after a long time. How happy he Because he does not get ‘swanti’ drop. Until
was because the desire he had been the chatrik gets the ‘swanti’ drop of rain (its
harbouring for a long time, had been at last thirst is not quenched rain fallen during the
fulfilled that the True Guru had come. She swanti star). Even when it is raining heavily,
was celebrating the happy occasion and you ask the chatrik if it has got ‘swanti drop’
getting tasty foods prepared. She was filled of rain because it is still crying, it replies
with great fondness and liking. The greater that it hasn’t. Just as the ‘chatrik’ cries,
the fondness, the more is the person all similar was the condition of the Raja (king).
agog. She was running about looking after Refrain: Feeling restless does the chatrik
the arrangements. On the other hand, Raja wail
Shivnabh too was beside himself with joy. It yearns for the swanti drop of
rain.
He did not eat or drink anything and
remained busy only in constructing the èÅðéÅ - Õ±Õ» îÅðçË ììÆÔÅ ÇìÔìñ Ô¯ Õ¶
åðÃçÅ Ã¹Á»åÆ ìÈ¿ç ù -B, B.
‘dharamsala’ (religious place). The only
î¶ð¶ ÇêÁÅð¶, åðÃçË Ã¹Á»åÆ ìÈ¿ç ù - B, B
desire in the heart was to get the Õ±Õ» îÅðçË ììÆÔÅ ÇìÔìñ Ô¯ Õ¶,......B
‘dharamsala’ constructed bring Guru Sahib
To give a clear picture of the pangs of
there, serve him food first and only then eat
separation from the beloved, Guru Sahib
or drink himself. Holy congregation! when
chose the ‘chatrik’ (rain-bird), whose cry of
the king went there, he found that Guru
separation from love shakes a lover from
Sahib was not on his seat. He was
his innermost recesses. So powerful is the
bewildered, looked here and there, and at
thirst in him that it is difficult for him to
last started crying and calling loudly – ‘O
live even for a moment.
True Guru! where have you gone? Where
are you?’ Guru Sahib said, “Have you ‘The love of my Beloved is dear unto me. It
shall be my succourer in the yond.
heard a chatrik crying out for his beloved?
Without Him, I cannot live in this world,
Do you also ever cry for your Beloved? even for an instant.
‘Kabir, utter thou the Name of the Such is my yearning and thirst.’ P. 1273
Beautifully-haired Lord and sleep not Çêð íÅòË êÌî
¶ ¹ ÃÖÅÂÆ¨
heedlessly. ÇåÃ¹ Çìé° ØóÆ éÔÆ ÜÇ× ÜÆòÅ ÁËÃÆ ÇêÁÅÃ ÇåÃÅÂÆ¨
Calling out the Name, night and day, the
Lord shall sometime hear thy cry.’ P. 1376 Without the Beloved One, it becomes
ÕìÆð Õ¶Ã¯ Õ¶Ã¯ Õ±ÕÆÁË é Ã¯ÂÆÁË ÁÃÅð¨ difficult to live even for an instant. Such is

the Guru’s edict – life depend upon it.’ P. 1273
‘As without water the fish finds not life; ØéÔð Ø¯ð çÃ½ ÇçÇÃ ìðÃË Çìé° Üñ ÇêÁÅÃ
As without the drop of rain the chatrik feels é ÜÅÂÆ¨
not content; îÆé ÇéòÅÃ À°êÜË Üñ ÔÆ å¶ Ã¹Ö ç¹Ö ê¹ðÇì ÕîÅÂÆ¨
As the deer attracted by sound rushes to ÇÖé° Çå« ðÇÔ é ÃÕË ê« Üñ Çìé° îðé° ÜÆòé° ÇåÃ¹ å»ÂÆ¨
face the hunter; The fish is born in water. If she is
As the humming-bee, greedy for fragrance of separated from water even for an instant,
the lotus gets bound- she dies.
Thus is love for the Lord in the heart of His
devotees. Holy congregation! such was the
By His sight feel they fulfilled.’ P. 708 condition of this king. He collapsed with a
ÇÜÀ° îÛ°ñÆ Çìé° êÅäÆÁË ÇÕÀ° ÜÆòä° êÅòË¨ thud. The queen as well as the officials
ìÈç
¿ ÇòÔÈäÅ ÚÅÇåzÕ¯ ÇÕÀ° ÕÇð ÇåzêåÅòË¨ were with him. All were worried as to what
éÅç Õ°ðÕ¿ ÇÔ ì¶ÇèÁÅ Ãéî¹Ö À°Çá èÅòË¨ would happen. Why had Guru Nanak Sahib
íòð¹ ñ¯íÆ Õ°Ãî ìÅÃ¹ ÕÅ ÇîÇñ ÁÅê¹ ì¿èÅòË¨ gone? Where had he gone? The condition
ÇåÀ° Ã¿å ÜéÅ ÔÇð êÌÆÇå ÔË ç¶ÇÖ çðÃ¹ ÁØÅòË¨ that obtained at that time has been
Such is the love of the saints and described in the following words – that the
holymen – ‘Without Him, I cannot live in this king fell down with a thud –
world, even for an instant; such is my yearning ‘The agitated and restless king fell down at
and thirst.’ (P. 1273) Such is the yearning for that place;
meeting the Beloved that it is difficult to He became unconscious, and lost sense and
live even for an instant. understanding.’
‘The lotus in the tank, naturally blossoms Sri Gur Partap Suraj Granth
seeing the rays of the sun in the sky.’ ÇéÌê ÔÉË ÇìÕñ Ç×ðÝ¯ åÔ» æÅÀ°º,
P. 1273 Ã¹è ì¹è ðÔÆ é ÕÛ° åÇÔ ÁÅÇéÍ
ÃðòÇð Õî« ÇÕðÇä ÁÅÕÅÃÆ Çì×ÃË ÃÔÇÜ Ã¹íÅÂÆ¨ He had neither sense nor
The lotus is happy because it has understanding; he fell down with a heavy
found its love – thud.
‘Such an affection I have cultivated in my ‘The servants lifted him quickly;
heart for my Beloved that my light has Putting water into his mouth they brought
blended with His Supreme Light. him to senses.’
Without water, the sparrow hawk cries, “O Sri Gur Partap Suraj Granth
Beloved, O my Beloved and wails and ôÆØÌ Ã¶òÕé Õð²Ý¯ À°áÅòé,
laments.’ P. 1273 Üñ î¹Ö êÅÇÂ ÕÆé ÃÅòèÅé¨
êÌÆåî êÌÆÇå ìéÆ Áí ÁËÃÆ Ü¯åÆ Ü¯Çå ÇîñÅÂÆ¨ They put water into his mouth,
ÚÅÇåzÕ¹ Üñ Çìé° ÇêÌÀ° ÇêÌÀ° à¶ðË Çìñê ÕðË ÇìññÅÂÆ¨ massaged his palms and soles and
The ‘chatrik’ cries – my Beloved my sprinkled scents on him.
Beloved, wails and laments loudly – ‘Regaining senses he made this utterance
‘The roaring cloud rains in ten directions, but from the mouth –
without the rain drop its thirst departs not. Where hast thou gone, O Guru - the giver of
The fish, which is born and lives in water, peace!’ Sri Gur Partap Suraj Granth
obtains weal and woe according to its past åìË Ãô¯Õ ÕÔÆ î¹Ö ìÅäÆ¨
deeds. ÕÔ» ×Â¶ ÃÌÆ ×¹ð Ã¹ÖçÅéÆ?
She can live not without water even for an
When he came to senses, he said –
instant, a moment and a trice. Her death and

‘Where hast thou gone, O Guru, the giver ‘Have you seen anywhere (the Guru) the
of peace? Where has my True Guru gone?’ ocean of excellences?’
He became unconscious again and again, Sri Gur Nanak Parkash, P. 528
while the attendants revived him by putting å°î ç¶Öï¯ ÇÕå ×¹éÆ ×ÔÆðÅ?
water into his mouth. Finally, when he Please tell me, ‘Have you seen Guru
regained consciousness fully, he cried out Sahib anywhere?’
thus – ‘Agitated he spoke in the forest.’
Refrain: Tell me quickly, O birds, Sri Gur Nanak Parkash, P. 528
Where has my master gone ÇìÕ¹ñ ìÚé ì¯ñÇå ìé î»ÔÆ¨
………. Distraught and restless, he went on
èÅðéÅ - Û¶åÆº îËù ú, ç¼Ã¯ ê³ÛÆú-B, B. making these utterances. All were perplexed
ÇÕæ¶ ×Â¶ é¶ êÌÅäéÅæ î¶ð¶ -B, B. what they should do to cure him.
ÇÕæ¶ ×Â¶ é¶ êÌÅäéÅæ î¶ð¶ ú,
ç¼Ã¯ ê³ÛÆú, Û¶åÆº îËù ú.........B ‘But nowhere was the Guru visible.’
Sri Gur Nanak Parkash, P. 528
‘He cried out loudly.’
ÇÕÔ ÁÃæÅé Çìñ¯Õ¶ é»ÔÆ¨
They searched Guru Sahib but could
ÁÅðå Ô¯ÇÂ ê¹ÕÅðÇå íÅðÆÍ
see him nowhere.
He entreated again and again; he
‘The king turned pale and tears streamed
sighed weeping and said –
from his eyes.’
‘O my master! meet me for once.’ Sri Gur Nanak Parkash, P. 528
ÃÉç
¶ Á³× ê¹é ñ¯Úé éÆðÅ¨
ÒêÌÅé éÅæ! ÇîÇñï¶ ÇÂÕ ìÅðÆ¨Ó
His body organs became listless. His
‘Plese meet me once.’ Sometimes he complexion turned pale. Tears did not cease
asked the trees if they had seen him. streaming from his eyes. So many tears
Sometimes he enquired from the birds, flowed that all his clothes from neck to feet
sometimes mountains and sometimes water, were drenched.
if they had seen Guru Nanak Sahib. When
‘All the clothes on the body were drenched.
Sri Ram Chander Ji was searching Sita, he He fell down unconscious on the earth.
too behaved in this manner. Holy Then did emerge the Guru, the Master of the
congregation! where love is perfect and world.’
complete, the state of the lover is peculiar Sri Gur Nanak Parkash, P. 528
and special. We haven’t experienced what Ãðì íÆ××¶ ÚÆð ÃðÆðÅ¨
true love is. ‘I have not tasted the love of Ç×ðï¯ èðÇé êð ÔËÉ î¹ðÛÅÂÆ¨
my Lord ……’ We have not seen and åì êÌ×à¶ ôÌÆ ×¹ð Ü× ÃÅÂÆº¨
tasted love. We do not know what love is: Many persons start doubting if so
‘Running about he called out to the sea to many tears can flow from the eyes. Once
tell him.’ Sri Gur Nanak Parkash, P. 528 Sant Maharaj Ji (of Rarewaley) told us that
ç½ð ç½ð Ã¹è Ô¶å î¹Õ¿çÅ¨ in the beginning, he used to do ‘kirtan’ (sing
Sometimes, he addressed the sea – ‘You Gurbani) in a state of ‘vairag’ (non-attachment
tell me about the Guru; you are so big and with the world; and grief caused by
vast.’ Sometimes he called out to the separation) of ‘Waheguru’ (God); he was so
mountains – much overcome by restlessness that he
switched off the light and kept singing

Gurbani throughout the night while of the word ‘Waheguru’ (God), it had
standing. At that time, so much water entered his body, which had changed his
flowed from his eyes that it reached his state. ‘Waheguru’ (God) entered ‘madhma bani’
toes. (rising from the heart the word coming to
‘Sit not idle those who, in their heart, have the throat), it started getting absorbed in
intense yearning. ‘pasanti bani’ (rising from the anal region
Day and night in the eyes flows love’s word coming to the heart) and ‘pra bani’
slumbering. (word abiding in the ‘mooladhar’ – anal
On an endless march urges them one sole region). It went into ‘agya chakra’ (two
longing. petalled inverted white lotus between the
Know they not any place before their love’s
eye brows) then ‘trikuti’ (between the two
meeting;
So ever and ever are they moving.’ eyebrows) and then the ‘Dasam duar’ (Tenth
Dr. Bhai Vir Singh Ji door) and shattered the stony shutters. All
ÃÆé¶ ÇÖ¼Ú ÇÜé·» é¶ ÖÅèÆ ú Õð ÁðÅî éÔÄ ìÇÔ¿çÍ¶ this happened by uttering the word
ÇéÔ¹¿ òÅñ¶ éËä» ÕÆ éÄçð ú Ççé¶ ðÅå êÂ¶ òÇÔ¿çÍ¶ ‘Waheguru’ (God) just once. He saw Guru
ÇÂÕ¯ ñ×é ñ×Æ ñÂÆ Ü»çÆ ÔË à¯ð Áé§å À°é»· çÆ Nanak all around him in the trees in the sea
òÃñº̄ À°ð¶ î¹ÕÅî é Õ¯ÂÆ Ã¯ ÚÅñ êÂ¶ Çéå ðÇÔ¿ç¶Í – wherever and in whichever direction he
When the king fell down with a thud, looked. The light of Divine knowledge was
at that very moment, Guru Nanak appeared lit in him. The light of understanding shown
and started caressing his head. He said, “O in his perception. This light is unlike
king! we did not go anywhere. We are very natural lights or lamps. It is the light of
much here with you.” How much glad he knowledge. It removes all the darkness,
must have felt on hearing these words! ignorance and delusion and enlightens the
Holy congregation! we cannot assess his joy; conscience. It is not a lamp; it is the light
we can’t say anything about the measure of of knowledge, above form and colour.
his ecstasy. We have no words to describe. ‘He, within whose mind is the True Name,
We can only say this much – who with his mouth utters the True Name
and who beholds none other than the Sole
Refrain: I am all sacrifice to my Guru.
Divine Being in the universe.
To my Guru am I all sacrifice.
Saith Nanak: Such are the characteristics, of
èÅðéÅ - ÜÅò» ìÇñÔÅð ÜÆ, îËº ÁÅêä¶ ×¹ð» åº̄ -B, B. the God – enlightened.’ P. 272
ÁÅêä¶ ×¹ð» åº̄ ÜÆ, îËº ÁÅêä¶ ×¹ð» åº̄ - B, B
îÇé ÃÅÚÅ î¹ÇÖ ÃÅÚÅ Ã¯ÇÂ¨
ÜÅò» ìÇñÔÅð ÜÆ îË ,...............-B.
Áòð¹ é ê¶ÖË Â¶ÕÃ¹ Çìé° Õ¯ÇÂ¨
‘A hundred times each day am I a sacrifice éÅéÕ ÇÂÔ ñÛä ìÌÔî Ç×ÁÅéÆ Ô¯ÇÂ¨
to my Guru, So, Guru Sahib elevated the king to
Who into gods has turned mere men, without
such a state.
a moment’s delay.’ P. 462
ìÇñÔÅðÆ ×¹ð ÁÅêä¶ ÇçÀ°ÔÅóÆ Ãç òÅð¨ Now, since time does not permit, we
ÇÜÇé îÅäÃ å¶ ç¶òå¶ ÕÆÂ¶ Õðå é ñÅ×Æ òÅð¨ shall continue with the discussion next time.
Guru Sahib caressed his head, his brow
and his eyes and restored his
consciousness. He said, “O king! utter
‘Waheguru’ (God), tingling sensations of
ecstasy started in every pore of his body.
He was astonished that by mere utterance

Chapter VII
Invocation: Himself to them sustenance provides.

True and Supreme is God’s Name. Himself from foul thinking restrains them,
Blessed is Sri Guru Nanak Dev Ji As by the Guru’s grace in the mind He is
ÃÇåéÅî¹ ÃÌÆ òÅÇÔ×¹ð,È lodged,
è¿é ÃÌÆ ×¹ðÈ éÅéÕ ç¶ò ÜÆú îÔÅðÅÜÍ Suffering born of dark ignorance from it is
lifted.
‘Prostrate salutation and obeisance I make
Himself devotion to truth He inspires.
many a time before the Omnipotent Lord,
To those without devotion is the vision of
the Possessor of all powers.
truth not granted
Saith Nanak: To whomsoever this gift is
granted,
â¿âÀ°Çå ì¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨ In the Hereafter is from reckoning exempt.’
â¯ñé å¶ ðÅÖÔ¹ êÌíÈ éÅéÕ ç¶ ÕÇð Ôæ¨ ê³éÅ - BEF P. 349
‘After wandering and wandering, O Lord, I Ü¶ çÇð î»×å° Õ±Õ Õð¶ îÔñÆ ÖÃî¹ Ã¹ä¶¨
have come and entered Thy sanctuary. íÅòË èÆðÕ íÅòË èÕ¶ Â¶Õ òâÅÂÆ ç¶ÇÂ¨
O Master, Nanak’s prayer is: ÜÅäÔ¹ Ü¯Çå é êêÈÛ
È Ô¹ ÜÅåÆ ÁÅ×Ë ÜÅÇå é Ô¶¨
Attach me to Thy devotional service.” ÁÅÇê ÕðÅÂ¶ ÁÅÇê Õð¶ÇÂ¨ ÁÅÇê À°ñÅî·¶ ÇÚÇå èð¶ÇÂ¨
P. 289 ÜÅ å±¿ ÕðäÔÅð¹ ÕðåÅð¹¨ ÇÕÁÅ î¹ÔåÅÜÆ ÇÕÁÅ Ã¿ÃÅð¹¨
Çëðå Çëðå êÌí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅÇÂ¨ ÁÅÇê À°êÅÂ¶ ÁÅê¶ ç¶ÇÂ¨ ÁÅê¶ ç¹ðîÇå îéÇÔ Õð¶ÇÂ¨
éÅéÕ ÕÆ êÌí ì¶éåÆ ÁêéÆ í×åÆ ñÅÇÂ¨ ê³éÅ - BHI ×¹ð êðÃÅÇç òÃË îÇé ÁÅÇÂ¨ ç¹Ö¹ Áé·ð¶ Å ÇòÚÔ¹ ÜÅÇÂ¨
Refrain: At Thy Portal have I come as a
ÃÅÚ¹ ÇêÁÅðÅ ÁÅÇê Õð¶ÇÂ¨ ÁòðÆ ÕÀ° ÃÅÚ¹ é ç¶ÇÂ¨
Ü¶ ÇÕÃË ç¶ÇÂ òÖÅäË éÅéÕ° ÁÅ×Ë êÈÛ é ñ¶ÇÂ¨
petitioner
Listen to my appeal, O Mas- Refrain: At Thy Portal have I come as a
ter…… petitioner,
èÅðéÅ - å¶ð¶ çð å¶ ÃòÅñÆ Ô¯ Õ¶ ÁÅÇÂÁÅ, Listen to my appeal, O Mas-
Ã¹ä ñË ê¹ÕÅð îÅñÕÅ -B, B. ter……….
î¶ð¶ ÃÅÇÔìÅ, Ã¹ä ñË ê¹ÕÅð îÅñÕÅ -B, B èÅðéÅ - å¶ð¶ çð å¶ ÃòÅñÆ Ô¯ ÁÅÇÂÁÅ,
å¶ð¶ çð å¶ ÃòÅñÆ Ô¯ Õ¶, .......-B. Ã¹ä ñË ê¹ÕÅð îÅñÕÅ -B, B.
î¶ð¶ ÃÅÇÔìÅ, Ã¹ä ñË ê¹ÕÅð îÅñÕÅ -B, B.
‘If a beggar cries aloud at the Portal, God
hears it in His mansion.
å¶ð¶ çð å¶ ÃòÅñÆ, ..........-B.
Whether He then satisfies him or pushes ‘If a beggar cries aloud at the Portal –
him off, Guru Sahib says that if the beggar cries
Exaltation in either lies. loudly, the ‘husband (God) sitting in His
Recognise Lord’s Light within all and mansion’ listens to the appeal and pays
inquire not the caste, as there is no caste in attention to it. About ‘crying’ to the Lord,
the next world. the Guru’s edict is –
The Lord acts Himself and Himself causes to
act. ‘Kabir, utter thou the Name of the
He Himself pays attention to complaints. Beautifully-haired Lord and sleep not
Lord Creator! with Thee as the Sole Doer, heedlessly.
On whom need one be dependent? Calling out the Name, night and day, the
What worth has then the world? Lord shall sometime hear thy cry.’ P. 1376
Himself the beings He creates.

ÕìÆð Õ¶Ã¯ Õ¶Ã¯ Õ±ÕÆÁË é Ã¯ÂÆÁË ÁÃÅð¨ glimpse of the Lord – ‘who are desirous of
ðÅÇå ÇçòÃ Õ¶ Õ±Õé¶ ÕìÔÈ Õ¶ Ã¹éË ê¹ÕÅð¨ Thine sight alone.’ (P. 262) and there is no
It is necessary to call out to God. desire, no longing and no worldly demand.
‘Papiha’, or ‘babiha’, called the rainbird, feels There is only one demand – that is for
hopeful on seeing a cloud or feeling having a sight of Thee. Guru Sahib says –
humidity in the air and so decides to call “That person is not an ordinary mortal in
out or cry. When it feels humidity in the whose heart is born the yearning for having
air, it thinks that clouds must be near. It a sight of the Lord.’ It does not matter if he
cries out – ‘my love, my love’ – day and does not get a sight of the Lord; at least the
night. It neither gives up hope, nor becomes longing for His sight is there in him. ‘To
sad. If the cloud does not come today, it such is Nanak ever a sacrifice.’ (P. 283) Dear
will call out for it tomorrow. If it does not devotee, we are a hundred times sacrifice
come even then, it will call out again, and unto you. In the world, you are the one to
shall continue crying for it till the ‘swanti’ have come forward, in whose heart is the
drop of rain falls into its beak. The seas are yearning for having a sight of the Beloved
full of water, the rivers are surging with Lord.”
waves, but ask the rainbird – ‘Has your Once there was a king who had gone
thirst been quenched or not?’ It says – ‘No; abroad. He had many ‘Ranis’ (queens).
I haven’t received the ‘swanti’ drop of rain Maharani (Chief Queen) is the one whose
as yet. The other water is of no use to me.’ son is called ‘Raj Kumar’ (Crown Prince),
The world is flooded with Maya while the sons of other queens are called
(Mammon), material things, numerous ‘Kanwars’ (Princes). The mother of the Prince
goods, and the visible. Limitless is the succeeding to the throne is called Patrani or
world’s expanse, the stream is endless, but Maharani. All are queens, but the fortunate
material things do not quench the thirst of one is she who is the first to be blessed
the seeker after God. The seeker’s or with a son.
devotee’s thirst is not quenched without the From abroad, the king wrote letters to
drop of the Name Divine. Therefore, it is all his queens that he was returning on
our duty to call out and pray to God, while such and such date and asked them what
it is His duty to listen to it. It is His will gifts they wanted. It is quite natural that if
to grant or not to grant. We should be someone is away to England or America
happy only with this much that He pays and he writes that he is returning home,
attention to our entreaty. We should be friends and relatives put many demands
thankful that He listens to us – ‘Whether He before him – bring this thing, bring that
then satisfies us or pushes us off; exaltation in thing. So in this way, all the queens sent
either lies.’ (P. 349) Even if He causes us to their lists of demands. He was after all a
be pushed off from His Portal, it does not king; he had untold wealth; there was no
matter; He has atleast paid attention to us. dearth of anything; he could buy the
If He takes us in and bestows love on us, costliest gifts and ornaments; he could
even then His attention is towards us. O purchase diamonds and jewels. So the king
Sovereign! our loud prayer is for having a gave the lists to his secretary and asked
glimpse of you. In this world, very rare are him to buy all the things and get them
the seekers who hunger for having a

packed carefully. The youngest queen, King! please afford us your glimpse at least
whom the king had married last, loved the once.’ But he did not go to see them. At
king with all her heart. When he opened last the queens started getting others to
her letter, he found nothing written there in. speak for them, to recommend them to the
Drawing lines from corner to corner, an king. They said to the youngest queen,
empty space was left in the centre, where “Please recommend us to the king.” At last
in a neat circle was written the Panjabi she said to the king, “O King! all the queens
letter ‘Ã’ (s) with the symbol ‘kanna’ (which are desirous of having a glimpse of you;
stands for elongated vowel sound /a/). The they want to see you.” He said, “It is all
king saw that the letter was not false. None wants me or loves me. If anyone
meaningless; the youngest queen could has longed for me, it is you. The rest only
write anything, but she drew crosses at the wanted gifts. They did not write a word –
four corners of the paper, and in the centre ‘Sir! please you yourself should return; we
kept a small circle. He asked his Wazir shall thereby get everything.’ They only
(Minister), “Mr. Wazir! I think that the letter fulfilled their desires. They did not want
is written in a code language. There is some me. They were interested only in material
hidden message conveyed through it.” The gifts. Therefore, I will not go to see them.”
Wazir (Minister) was intelligent and wise, At last, the queens decided upon the
and said, “O King! I have understood the time for a meeting with the king. They made
message. Every ’jeevatma’ (individual soul; suitable arrangements in their respective
sentient being) is surrounded on all sides palaces. When the king went to their
by sins and evils. By drawing lines at the palaces by turn, the queens bowed at his
four corners, she has conveyed that she has feet, and submitted, “Sir, we have made a
no desire, and that she does not need mistake. Please forgive us and correct our
anything. The letter ‘sa’ stands for her heart, mistake.” The King said, “You did not need
the centre of her being. She has conveyed me; you needed only things, which you
that she needs only to have a glimpse of listed in your letters. You did not write a
him. She is only longing to see him and single word about me. I read your letters
does not need any material gifts. The paper again and again to see if you had written
is ‘lal’ (red) and letter is ‘sa’ (s). Thus she anything regarding me – ‘We are delighted
had written ‘lalsa’ (desire) meaning: ‘I only that you are coming back home; we do not
desire to see you; I do not want anything need anything else and if you can
else.’ When the king returned with the conveniently bring these things, you may
articles asked for by the queens, he sent do so.’ But you enjoined upon me that I
them to their respective mansions. The must bring these things as they are not
Maharani waited for him to come to her available here in our country.”
mansion; the other queens also waited that
the king would come to see them. He So Guru Sahib says, “Does anyone
distributed all the gifts. Boxes full of goods have a desire to see God and unite with
were sent to their palaces. He went to the Him? The desire is for sons and growth of
youngest queen’s mansion empty-handed business? One says – ‘My goal may be
and started living there. Months passed. The achieved,’ Another says – ‘I may have peace
other queens sent messages to him – ‘O of mind.’ A student says – ‘I may score

good marks.’ He, who is unemployed, says ÇÕò¶º å°ÃÄ ðÅÇòÁÅ Õ¿å ÇêÁÅðÅ -
– ‘May I get a job at the earliest!’ A B,B
businessman says – ‘All the wealth of the ðÅÇòÁÅ Õ¿å ÇêÁÅðÅ ÇÕò¶º å°ÃÄ-B,B
ðÅÇòÁÅ
world may come into my house. The îËù ç¼ÇÃú Ã¹ÔÅ×ä ÃÔÆú ÇÕò¶º,.-B.
neighbouring shopkeepers should not have The question is of the seekers’ heart
any sale and all the customers may empty who have attained to the Lord God; you
their pockets at my shop.’ Guru Sahib says may call them holymen, saints, or Guruward
that nobody wishes to have a glimpse of the Sikhs. The devotee has none but the
Lord. But if a rare one does have a thirst Beloved Lord. In his heart, there is longing
and longing for a glimpse of God, for him, all right, but he cannot find the way.
I am all sacrifice – ‘They who are desirous of ‘To me absence from you for a brief hour is
Thine sight alone, To them Nanak is ever tormenting as Kaliyuga.
devoted.’ (P. 262) I am a hundred times When, beloved Lord, shall I have sight of
sacrifice to them.” you?
Without sight of the Guru’s court,
You have been listening about Guru My nights pass not, sleep visits me not.
Nanak Sahib for the last several days that May I be a sacrifice time and again,
Bhai Mansukh went to Lanka (Celyon). To that holy Guru’s court!’ P. 97
There he met Raja Shivnabh of Sangladeep. ÇÂÕ ØóÆ é Çîñå¶ åÅ ÕÇñÜ¹×¹ Ô¯åÅ¨
He imbued him (the king) with Guru Nanak Ô¹Çä ÕÇç ÇîñÆÁË ÇêÌÁ å°è¹ í×ò¿åÅ¨
Sahib’s invisible love. This love was so î¯ÇÔ ðËÇä é ÇòÔÅòË éÆç é ÁÅòË Çìé° ç¶Ö¶ ×¹ð çðìÅð¶ ÜÆÀ°¨
intense that it became a question of life and ÔÀ° Ø¯ñÆ ÜÆÀ° Ø¯Çñ Ø¹îÅÂÆ ÇåÃ¹ ÃÚ¶ ×¹ð çðìÅð¶ ÜÆÀ°¨
death for him. Pulled by this love and This is not a poem. It is an expression
devotion, Guru Nanak Sahib reached there. in the garb of words of a seeker’s inner
After subjecting Guru Sahib to several longing and search for the Lord. The force
rigorous tests, he finally came to the behind this longing can be known only by
conclusion that the holyman claiming to be him who cannot sleep even after a
Nanak was really Guru Nanak. He fell at moment’s separation from the Beloved, and
his feet. A desire rose in him, “O Lord! who experiences a Kaliyuga-like terrible
Kindly tell me about the state where the trouble and torment.
Beloved One may always remain united Until the Beloved is met, the seeker
with me and is never separated. I have not sleeps not. He does not like food and drink;
been able to comprehend it because many clothes do not look comely and feel
yogis (ascetics), Hatha-yogis (ascetics pleasing. His question is –
practising rigorous austerities) and recluses ‘I ask the happily-wedded wife:
(those who practise severe penances and By what merit have such as you pleased your
meditation) came here. Everyone expressed Lord?’ P. 17
his own views, but nobody’s answer ÜÅÇÂ ê¹ÛÔ¹ Ã¯ÔÅ×äÆ å°ÃÆ ðÅÇòÁÅ ÇÕéÆ ×¹äºÆ¨
satisfied me. Kindly bless me as has been By what merit have you pleased Lord
expressed in the following hymn – God? How have you gained union with
Refrain: Tell me O happily-wedded wives Him? Guru Sahib says, “Do you want to
By what merit have you pleased know how Lord God is met? There are
your Lord? several ‘rehats’ (codes or disciplines). Unless
èÅðéÅ - îËù ç¼ÇÃú Ã¹ÔÅ×ä ÃÔÆú, and until you adopt and follow them, you

will remain far from Him. If you want to in avarice dyed.
climb a fort-wall, how can you do it Beloved! this gown pleases not my Spouse –
without a ladder? You will have to climb how may the woman have bliss on His
rung by rung. Look! there are certain things couch?’ P. 721
which are pleasing to God and make Him ÇÂÔ¹ åé° îÅÇÂÁÅ êÅÇÔÁÅ ÇêÁÅð¶ ñÆåóÅ
happy. Cultivate embellishments and ñÇì ð¿×ÅÂ¶¨
î¶ðË Õ¿å é íÅòË Ú¯ñóÅ ÇêÁÅð¶ ÇÕÀ° èé Ã¶ÜË ÜÅÂ¶¨
adornments of that kind; then imbibe inner
virtues. Then will you meet and unite with The cloak drenched in sins like greed,
the Lord. Recite in the following manner – pride, anger, word and evil pleasures of
Refrain: In your eyes, put the collyrium
touch, beauty, relish and smell is not
of God’s fear, O dear pleasing to God. The cloak that pleases Him
And deck yourself with love …… is that of love and in the eyes should be
èÅðéÅ - Ã¹ðîÅ Áçì òÅñÅ êÅ ñË ÁÅêä¶ éËäÆ, put the collyrium of God’s fear. Fear is
ÇêÁÅð çÅ Çô¿×Åð Õð ñË -B, B. usually said to be of the enemy lest he
î¶ð¶ ÇêÁÅð¶, ÇêÁÅð çÅ Çô¿×Åð Õð ñË -B, B. should kill one. But the fear of God is that
Ã¹ðîÅ Áçì òÅñÅ êÅ ñË ÁÅêä¶ éËäÆ, ..-B. of respect and veneration. One having
‘Simple, childish female (image for the veneration usually harbours the
seeker) of what art thou proud?’ P. 722 apprehension that he may not commit an
ÇÂÁÅéóÆÂ¶ îÅéóÅ ÕÅÇÂ Õð¶ÇÔ¨ act of insolence, or entertain a wrong
thought or idea in the mind, or by his
O seeker! what is it in you in which
action he may not annoy the Master. So the
you can take pride?
collyrium of fear is that he should always
‘Why enjoyest thou not the love of God in be respectful to the Lord. Even if the Lord
thy own home?’ P. 722
has said a harsh word or pushed him off,
ÁÅêéóË ØÇð ÔÇð ð¿×¯ ÕÆ é îÅä¶ÇÔ¨ he should remain respectful –
In your inner self, in your body-home, ‘Whether He then satisfies him or pushes
why don’t you enjoy the dye of God’s love, him off,
its ecstasy and intoxication? Exaltation in either lies.’ P. 349
‘Thoughtless female! the Spouse is close to íÅòË èÆðÕ íÅòË èÕ¶ Â¶Õ òâÅÂÆ ç¶ÇÂ¨
thee – why seek Him outside? Even if He pushes him out of His
In thy eyes put collyrium of fear, and with
presence, it is a matter of honour and glory,
love deck thyself.
Then alone would one be reckoned happily- because even in this there is love. You may
wedded, push off one who loves, but he does not
When her Spouse bears love for her.’ P. 722 seek another’s support and refuge. He
ÃÔ¹ é¶óË èé Õ¿îñÆÂ¶ ìÅÔð¹ ÇÕÁÅ ãÈãÇ¶ Ô¨ remains in the Beloved One’s love. He does
íË ÕÆÁÅ ç¶ÇÔ ÃñÅÂÆÁÅ éËäÆ íÅò ÕÅ ÕÇð ÃÆ×Åð¯¨ not turn his back upon Him and go
åÅ Ã¯ÔÅ×Çä ÜÅäÆÁË ñÅ×Æ ÜÅ ÃÔ¹ èð¶ ÇêÁÅð¯¨ anywhere else even if he is grossly insulted.
That woman (seeker) is happily- Nizammudin Auliya was a great
wedded whose adornments inspire love in Muslim saint. His ‘dargah’ is near Delhi
the Lord Spouse. If the Spouse does not Railway Station. He was a carefree saint of
love, then all embellishments are of no great spiritual deeds and accomplishments,
avail– third in succession to Baba Farid. Heir to
‘Beloved! (God) this self is Maya-drenched, the Perfect Holyman’s spiritual throne, he

was extremely fearless. Seven kings wrought a miracle. On hearing about the
succeeded to the Delhi throne during his Auliya’s (an Arabic word meaning, ‘master’,
(Auliyas) time and passed away. But it was holyman or prophet) name and fame that he
his command that a poor man could come was a great bestower and whatever request
to him any time during day and night. was made in his court was granted, a
Whenever a poor man came, the Auliya resident of that very town came to his court
(Hazrat Nizammudin) was there to listen to and entreated, “O Auliya (Master)! I am a
his plea, but the king could not come poor man, but otherwise I am a respectable
without permission. In his entire life-time, gentleman, but I have nothing. I have to
he did not permit any king to come into his marry off my daughter, but I have no
presence. It was his sweet will because he money. The marriage party is due to arrive;
was the king of kings. It was his will kindly give me something.” The holyman
whether he permitted or disallowed replied, “Listen dear friend! we do not keep
anybody to come to his court. any money or wealth with us. As the
‘He, whose word is accepted in the Lord’s offerings come, we spend them. We do not
Court, whom does he care for?’ P. 186 accumulate wealth, because wealth causes
ÜÅ ÕÅ ÕÇÔÁÅ çð×Ô ÚñË¨ confusion and bewilderment in the mind; it
Ã¯ ÇÕÃ ÕÀ° éçÇð ñË ÁÅòË åñË¨ creates complications. Whatever offerings
He, in whose heart comes to be lodged are received from the devotees during the
the Lord God, is the king of kings; he is the next three days should be enough for
king of the whole world – accomplishing your task.” But it so
‘On whomsoever He confers the blessing of happened that no monetary offerings were
rendering His praise and chanting His received in the next three days. At last, he
laudation, was greatly disappointed. That person had
Saith Nanak, should be reckoned as the king in mind the offerings that were received
of kings.’ P. 5 every day. He said, “O Auliya! I am a very
ÇÜÃé¯ ìÖÃ¶ ÇÃëÇå ÃÅñÅÔ¨ éÅéÕ êÅÇåÃÅÔÆ êÅÇåÃÅÔ¹¨ unfortunate person. I came from a far off
He is the king of kings. He is capable place with great hope. Delhi is quite far
of doing everything. So there was always a away from Badayun. Many days were spent
rush of devotees wanting to see him. Free in coming here. Now I am broken-hearted.
kitchen functioned at all times. He had I do not know what I shall do.” The holy
many disciples, one excelling the other. One man listened to everything, studied the
of them was Amir Khusro, an embodiment Inaccessible and said, “Don’t be
of love and devotion and highly disappointed. Take this pair of shoes with
accomplished in spirituality. He had great gold and silver threadwork on it. A devotee
love and devotion for Hazrat Nizammudin. had presented it to us. We have worn it for
Having been the Court Poet of seven kings, a very short time. Shoes of holymen are full
he had untold wealth. He belonged to of blessings. Take this pair of shoes; God
Badayun, where he was born. When he will fulfil your task.”
retired, the Emperor of Delhi gifted him so He was without love and devotion. He
much goods that they were sent on a did not know the blessings which lay
caravan of 200 camels to his home in hidden in that pair of shoes. If a man
Badayun. At that time, Hazrat Nizammudin happens to get a holyman’s shoes, and the

latter tells him to take it in a happy mood, price, do you promise not to reject it? I am
he should think that he has got the too poor to pay the price of this pair of
kingship of both the worlds. Devotees long shoes. I cannot truly assess its value. In lieu
for the dust of the saints’ feet; all the of it, if I serve you as a slave for all of my
pilgrim centres long for it – life, it won’t be its proper price. But be
‘Ganga, Yamuna, Godavari and Saraswati kind to me, do not reject my offer. I am
make efforts to get the dust of the saints’ carrying my life-time earnings loaded on
feet. these 200 camels. Accept all this as the price
They say, “Mortals full of the filth of sins of the pair of shoes and give it to me.”
take dip into us. The dust of the saints’ feet
washes away our filth.”’ P. 1263 That man who had no faith, thought in
×¿×Å Üî¹éÅ ×¯çÅòðÆ ÃðÃ¹åÆ his mind, “This Amir Khusro is a
å¶ ÕðÇÔ À°çî¹ èÈÇð ÃÅèÈ ÕÆ åÅÂÆ¨ simpleton; he is a crazy man who does not
ÇÕñÇòÖ îË« íð¶ êð¶ ÔîðË ÇòÇÚ value worldly riches. This pair of shoes
ÔîðÆ îË« ÃÅèÈ ÕÆ èÈÇð ×òÅÂÆ¨ does not have diamonds and rubies in it.
All the pilgrim centres long for the It is an ordinary leather pair with gold and
dust of the saints’ feet. If someone happens silver threadwork on it.” That sceptic had
to get the shoes of a holyman, he becomes no regards for the holy man; he did not
supremely pure. That man did not have the appreciate his greatness and glory. Even the
realization of this truth. All the riches of the Vedas do not know the greatness of saints
two worlds are obtained by one whom the and holymen. There is no difference
holy man gifts his shoes in a happy mood. between a true saint and Lord Creator. In
Being unappreciative, he wrapped the pair the former has been revealed the Eternal
of shoes in a handkerchief and left but he Light. Amir Khusro took the pair of shoes
was sad and unhappy. On the way, he from that sceptic lacking faith and devotion,
happened to meet Amir Khusro, who was and gave him his life-time earnings in
going with his caravan to Badayun. In the exchange for it.
conversation that ensued, he mentioned, “I Placing the pair of shoes on his head,
had come to the Auliya, hearing that he was he came back to the holy man in Delhi. The
a master of miracles, but my heart is holy man said, “Khusro! you had gone
broken; I have been disappointed.” away from here? What is the cause of your
Narrating the entire incident, he said, “The returning?”
Auliya gave me this pair of shoes.”Khusro
Amir Khusro said, “O Sovereign! you
took the pair of shoes. He put it on his
showed great compassion to me and saved
head, touched it with his eyes, kissed it and
me from going astray by sending your own
placed it on his heart. Tears started flowing
pair of shoes which had received the touch
from his eyes. The holy man manifested
of your lotus feet. In Maya-attachment, I
himself before him. He learnt that the pair
became oblivious of you, O Master, and
of shoes was in the hands of an
was going home away from my beloved
unappreciative person who did not know its
saint and holy man. O Master, you took
value. Khusro asked him if he was willing
pity on me and called me in your holy
to sell it. He said, “What will you give for
presence and refuge. You saved me from
it; at the most four annas (1/4 of a
the Devil’s onslaught.”
rupees)?” Khusro said, “If I offer you a

The man from Badayun was happy to to their fill, when they were working
receive so much wealth, and Khusro was throughout the day. It was because they
delighted to receive the holyman’s shoes. had not come with the intention of
Thereafter, came the end time of the annulling the suffering of birth and death
holyman. He tried to find a suitable by practising devotional worship and
successor to whom he could entrust the tolerance. They had come with some other
spiritual task of the shrine, who should purpose. They were not clear in their mind
himself attain to God’s Portal and guide his for what gift or boon they had come to Guru
followers and disciples also on the path of Nanak Sahib. When the number of Sikhs
truth and righteousness. got reduced to half, Guru Sahib ordered
Holy congregation! this task is indeed that the kitchen would not function for two
very difficult, exceedingly difficult. From days; that is, no food would be served for
among millions and billions Guru Nanak two days, and on the third day, the kitchen
Sahib found only one Guru Angad. The rest would function. Then the number of no-
could not stay with him because when he food days was increased to three, and food
performed the miracle of putting them to was served on the fourth day. Finally, food
test, and Guru Angad Sahib came to him, came to be served only once a week. At
there were many Sikhs at that time. It is this, about a hundred persons were left,
recorded that 20000 Sikhs had started living who continued practising these austerities
at Kartarpur. Guru Sahib said, “Of them and doing meditation. Guru Sahib said to
many shirk work; some are afflicted with them, “Why don’t you leave?” When the
poverty; they are here for food from the crop was harvested, Guru Sahib ordered it
‘langar’ (free kitchen); they have nothing to to be stacked in bundles. It was a rich
do with spirituality and religion. True harvest. Guru Sahib then said, “Take all the
saints do not like crowds; they like only men with burning brands in their hands and
true seekers or devotees; they have nothing set all the produce on fire.” Some got
to do with crowds. Money they can have by frightened that food is God Himself and so
mere thinking; they do not need any should not be burnt. They disregarded the
money; no expenditures they have. On the Guru’s command and followed the dictates
other hand, when they receive excessive of their own mind. But Guru Angad was in
offerings from the devotees, they start the forefront and moved ahead setting the
additional projects and spend it. bundles of wheat on fire. When Mother
Sulakhni Ji came to know about it, she said,
So Guru Sahib ordered all the devotees “O Sovereign! it was in the hope of getting
to plough land for sowing wheat. this food that Sikh devotees have been
Arrangements were made and all started working on empty stomach. But when the
ploughing. Some were put on cutting crop was harvested, you got it set on fire?”
elephant grass, some on weeding out roots
because the area of Kartarpur was quite big. Guru Sahib said, “Such was the
Guru Sahib ordered that ‘langar’ (food) command from God.” She became quiet,
would be served only once a day. Half of and thereafter, Guru Sahib started living on
the people ran away in two or three days, the bank of the river Ravi. He removed all
saying that here they did not get even food his clothes except a loincloth and a head
scarf. This is what Bhai Vir Singh Ji has

written. He bided his time with these scanty saying, “Why don’t you go now? You have
clothes. He built a small hut and inside laid taken the money all right.”
a bed of broken bricks and pebbles. He Many ran away, but a few were still
started resting on this bed. For the first left. Thereafter, Guru Sahib again went into
time, he had practised rigorous austerities the forest. He beat with a stick those who
when he was with Bhai Lalo – followed. As a result people were fleeing.
‘He (Guru Nanak Sahib) ate sand and ‘akk’ At last only two were left – Bhai Lehna Ji
(wild plant of sandy region) and slept on a (Guru Angad Sahib) and Baba Budha Ji.
gravel bed.’ Bhai Gurdas Ji, Var 1/ 24
They kept suffering being beaten with the
ð¶å¹ ÁÕ° ÁÅÔÅð¹ ÕÇð ð¯óÅ ÕÆ ×¹ð ÕðÆ ÇòÛÅÂÆ¨ club. When they received the club on one
Now also he started living austerely in side, they offered the other side saying –
the same manner. He started eating some ‘Sir! sanctify this side of the body too!’
akk-buds. Then he came to eating just one Guru Sahib said, “Will you leave or not?
bud. Thereafter, he started eating a palmful Why are you following me?” Guru Sahib
of sand. Then he gave up that too, and worked a miracle –
started living without anything. Bhai Lehna ‘If the Guru himself deludes the Sikh by
Ji (Guru Angad Sahib) was eveready and assuming a garb what can the poor Sikh do?’
alert in his service. He was happy and Bhai Gurdas Ji, Var 35 / 22
satisfied in Guru Sahib’s will. He attended Ü¶ ×¹ð íðîÅÂ¶ Ã»×¹ ÕÇð ÇÕÁÅ ÇÃÖ¹ ÇòÚÅðÅ¨
the holy congregation and rendered service The Sikh does not have the strength or
normally as before. power to resist, if the Guru himself wishes
At last Guru Sahib said to the entire to delude him by putting on a garb. But
congregation, “Will you go to your homes Bhai Gurdas wrote in his ‘Var’ (ballad) –
or not? Why don’t you leave? Why are you ‘(To test the Sikh) If assumes the Guru a
coming after me?” Guru Sahib was heading garb, the Sikh does not lose his faith.’
towards a thick forest. First, to prevent them Bhai Gurdas Ji, Var 35 / 20
from following him, he hit them with a Ü¶ ×¹ð Ã»Ç× òðåçÅ ÇÃÖ¹ ÇÃçÕ¹ é ÔÅð¶¨
club. But about a hundred Sikhs still did This belief is not in accordance with
not stop following him. Guru Sahib then Gurmat (Sikh teachings). The Sikh does not
performed a mammonic miracle by creating have the strength or power to resist. He is
heaps of paisa coins and told them to pick saved only if the Guru is compassionate
them up. Some persons tied bundles of and gracious, otherwise not because the
paisas and returned from there. Before those Sikh has not arrived at the stage where he
who were left, he created heaps of rupee can merge with the Guru and become
coins. They too left carrying bundles of indistinguishable from him. He has ego and
rupees. Guru Sahib returned to that place pride and feels himself secure. He has
and came to know that they were after conceit in his mind that he knows
money. Most of the Sikhs left, but many something – ‘I am a scholar; I am an
Sikhs still refused to go from the explicator and a narrator; I am a great
‘dharmshala’ (religious place of worship). ‘sewadar’ (one rendering service); I am
Guru Sahib assumed the form of a indispensable, no task can be accomplished
huntsman and picked up a club (used as without me.’ The devotee forgets that
pestle) in his hand. He started beating them

whatever he does is with the Guru’s grace Thou.
and blessing. ‘May the Guru kindly keep us Unless Thou take abode in my mind,
both physically and mentally healthy!’ What How may I not wail to distraction?’ P. 792
will man do, if he is stricken with paralysis? ÇÕÃ ÔÆ Õ¯ÂÆ Õ¯ÇÂ î³ß¹ ÇéîÅäÆ ÇÂÕ¹ å±¨
Therefore, he should live in the Guru’s ÇÕÀ° é îðÆÜË ð¯ÇÂ ÜÅ ñ×¹ ÇÚÇå é
grace. But he forgets and behaves ÁÅòÔÆ¨
arrogantly. Guru Sahib says, “No dear O Sovereign! those who had built a
devotees! the Sikh does not have the place for themselves in the world, they left
strength to stand the Guru’s test. He passes for their respective places, but I (Lehna)
the test only if the Guru is kind and have not built any place for myself; I have
gracious.” Guru Sahib again said to the two my refuge at your feet alone. Leaving this
Sikhs following him, “Will you go back or refuge where should I go?” Guru Sahib
not?” said, “If you are not to turn back, look
there! What is lying?”
In reply, Guru Angad Sahib submitted,
“O Sovereign! those who had some place or “O Sovereign! whatever you have kept
refuge in the world, they went away. I have is lying there.”
no other refuge in the world except your The Gursikh becomes so much absorbed
lotus feet. Where should I go? I have built in the Guru’s judgement or opinion that he
my abode at Guru Nanak Sahib’s feet; now is left with no judgement or opinion of his
I cannot leave it – own. Guru Nanak said, “Baba Budha Ji!
‘Whether He then satisfies or consoles him see! what hour of the night is it? Let us get
or pushes him off. up and take bath.” In ancient days, no bells
Exaltation in either lies.’ P. 349 were rung to indicate time. People got up
íÅòË èÆðÕ íÅòË èÕ¶ Â¶Õ òâÅÂÆ ç¶ÇÂ¨ judging the hour from the position of stars.
Whether you beat me with a stick or People in the village knew from the
push me off, it is your glory and greatness. position of stars at what point ‘tingar’ and
Whether you embrace me, it is your khiti (constellation) are at 2 A.M. in the
greatness. I am happy in both the states, but month of Katak (October – November) and
I have no other place to go. In the entire where they are in the months of Poh
universe, I have no other abode where I can (December – January) and Magh (January –
go. O True Guru! I have no other prop or February). They yoked the oxen to the
refuge.’ Recite the following to express this plough accordingly, and accordingly did
sentiment – they yoke them to the well.
Refrain: Some have some others as their ‘In the fourth watch of the early morn.
friends Yearning arises in the mind of men of
But I have thee alone, O Mas- exalted understanding.’ P. 146
ter…… ÚÀ°æË êÔÇð ÃìÅÔ ÕË Ã¹ðÇåÁÅ À°êÜË ÚÅÀ°¨
èÅðéÅ - Õ¯ÂÆ ÇÕÃ¶ çÅ, ÇÕÃ¶ çÅ ÔË Õ¯ÂÆ, Similarly were filled the devotees with
î¶ðÅ å±¿ ÔË ÇÂÕ¯ îÅñÕÅ -B, B. the desire to practise Divine Name
î¶ðÅ å±¿ ÔË ÜÆ ÇÂÕ¯ îÅñÕÅ -B, B.
meditation.
Õ¯ÂÆ ÇÕÃ¶ çÅ, ÇÕÃ¶ çÅ ÔË Õ¯ÂÆ..-B, B.
‘With rivers are they in love;
‘Others have someone to lean upon; In their mind and on their tongue is ever the
To me, poor and forlorn, the sole support art holy Name.’ P. 146

ÇåéÅ çÇðÁÅòÅ ÇÃÀ° ç¯ÃåÆ îÇé î¹ÇÖ ÃÚÅ ÕÅð·Å å°ÞË é ÇìÁÅêÂÆ éÅéÕ ÇîàË À°êÅÇè¨Ó
éÅÀ°¨ All dissension and conflict will end.
In their mind, heart and tongue used to No maladies will afflict you. Therefore, you
be ever the utterance of God’s Name – should fruitfully utilize the ambrosial hour
‘Rising early in the morning, the Name thou in the early dawn. The Guru’s edict is –
contemplate: ‘After bathing, contemplate thou thy Lord;
Night and day on it meditate. thus shall thy mind and body be freed of
Thereby shalt thou never pine, nor by any maladies.’ P. 611
malady touched.’ P. 255 ÕÇð ÇÂÃéÅé¹ ÇÃîÇð êÌí¹ ÁêéÅ îé åé íÂ¶ Áð¯×Å¨
ÞÅñÅØ¶ À°Çá éÅî¹ ÜÇê ÇéÇÃ ìÅÃ¹ð ÁÅðÅÇè¨
Both your mind and body shall become
ÕÅðÅ å°ÞË é ÇìÁÅêÂÆ éÅéÕ ÇîàË À°êÅÇè¨
disease-free. So, in this way, Guru Sahib
It is essential for a Gursikh to get up said to Baba Budha Ji, “Just see, how much
early in the morning and take bath. First, he night is left, so that we may take bath.” He
should recite ‘Waheguru’ chant (God’s said – “O Sovereign! it is midnight; half of
Name). With absolute concentration he the night is still left.”
should hear the Name-melody; as the
concentration of mind increases, he will Guru Sahib said, “How do you know
start hearing other musical melodies also. this when no clock or bell has rung?”
He will enjoy the bliss of ‘smadhi’ (deep “Bhai Bhagirath Ji! you see how much
meditation or trance). Then he should read night is left.”
Gurbani with love and devotion. Guru Sahib
describes this ‘Brahm mahoorat’ (Godly “Sir! it is midnight.”
auspicious time) as ‘amrit vella’ (ambrosial “Bhai Mansukh! you should see what
hour). Gurbani edict is: At last, when you time of the night it is?’
breathe your last, then you may sleep to “O Sovereign! I have no knowledge of
your fill forever; then nobody will wake astronomical calculations or the position of
you up again Then you may satisfy the stars, but it appears me that it is a little
yourself and sleep as much as you like; past mid night.”
ages will pass and none will rouse you from
sleep. Baba Farid Ji says, “Ages have “Bhai Lehna! you should see how
passed but I have not changed side.” After much night is left.’
death, man lies in the grave on his back, Bhai Lehna Ji went out and came back.
and continues lying in that posture for ever. He did not look at the stars at all. He
None changes his side. His sides burn. But thought – ‘Guru Sahib himself is
Guru Sahib says that devotees of God are omniscient. Why is he asking me? Tears
filled with a yearning to get up early in the started streaming from his eyes. Coming in
morning, take bath and then engage in he paid obeisance and became quiet. “Bhai
God’s devotional worship – Lehna, you havn’t told me how much night
‘Rising early in the morning, the Name thou is left? All others have told me.” Bhai
contemplate: Lehna (Guru Angad Sahib) knew – ‘The
Night and day on it meditate. Guru is God Himself. He is the possessor
Thereby shalt thou never pine, nor by any of all powers; that is, He is Omnipotent. He
malady touched.’ P. 255
himself knows the pace at which time
ÒÞÅñÅØ¶ À°Çá éÅî¹ ÜÇê ÇéÇÃ ìÅÃ¹ð ÁÅðÅÇè¨

moves.’ known to thee alone.”
He spoke very humbly and gently, “O Guru Nanak Sahib came forward and
Sovereign! you are the master of day and said, “O Bhai Lehna, come near us; we have
night, stars and time. Time is subordinate now to merge in you. We have prepared
to you. You have let as much time pass as now your body by subjecting you to such
you wished. Only that much time is left, as a big test. Only one out of thousands and
you want.” If he did not have full faith in lakhs emerged through the tests. From
the Guru’s power, he could have said that Guru Nanak Sahib now changed the form,
so much time was left. But he did not the Divine Light merged in Bhai Lehna Ji,
follow his own wisdom and understanding and Guru Nanak Sahib became Guru Angad
to say – “It is such and such watch of the Ji. Created from his ‘ang’ (limb or body),
night.” On the other hand, he said “Sir, Guru Nanak Sahib manifested himself in
only that much time of the night is left as ‘Angad’ (from, or of his limb). “He will be
you wish.” my second form or human manifestation.”
Guru Sahib reached the forest. He was Guru Nanak Sahib returned home. Every
testing ‘Sikhi’ (faith of the Sikhs) by body came to know that Guru Nanak Sahib
applying touchstones and subjecting them had become ‘Angad Ji’.
to various tests. He told both Lehna Ji and Mata (mother) Sulakhni Ji said, “O
Budha Ji to go away and if they did not Sovereign! your miraculous deeds are
want to go – “Look! what is lying there strange indeed. I have heard that you have
before you?” given everything to Bhai Lehna.”
Guru Angad Ji submitted, “O Guru Sahib replied, “There was none
Sovereign! only that must be lying there other deserving to receive. There was no
what you have kept.” other human being to preserve that Nanak-
“Don’t you see? Don’t you see a dead light, Guru-Light, Guru-God-light. Only this
body lying there? Go, and eat it.” human body could hold and preserve this
‘Light’. Your sons will have temporal
They went there and stood near the powers, mundane as well as miraculous
body. “O Sovereign! command from which powers, respect and honour; even their
side we should start eating.” dogs wil possess powers. They have
Guru Sahib said, “Start eating from the fondness for ‘Maya’ (material riches), which
head.” they have got in abundance. Bhai Lehna Ji
wanted to have me, and so he has got me.”
Without uttering a word, without any
hesitation and with 100% determination, “Baba (Guru Nanak) is neither in ‘marhi’
when Bhai Lehna Ji advanced and lifted the (memorial on cremation site) nor in grave, he is
cloth, he was surprised to see that it was in the heart of Guru Angad.” Guru Nanak
‘karah parshad’ (sweet pudding) and the Sahib came to be lodged in Guru Angad’s
dead body had vanished. They had passed heart and mind. So holy men test their
the test. Both paid obeisance to Guru Sahib disciples on a touchstone. Where did Guru
and said, “Thou art blessed for you have Nanak Sahib go?
saved us from wavering by reaching out Nizammudin Auliya also applied the
your hand. O Sovereign! thy ways are

touchstone to test his disciples or devotees. who were still standing and said to them,
There were 30 to 32 disciples, one more “Go away from here.” She warned them
exalted and famous than the other. It was again and again. It was 4 A.M. Only two
difficult to guess, who would succeed to disciples were left; thirty had gone away.
the holyman’s spiritual throne. At last, to Going in, the prostitute said to the holy
test them, he set out for Delhi for the first man, “Sir! two disciples have been left.” He
time. All the prominent disciples said, “Put them off and beat them with
accompanied him. He entered the sticks.”
prostitutes bazaar. He had come to the city
for the first time. Seeing a very beautiful Her servants started beating them. One
prostitute, he climbed the stairs and went of the two ran away saying – “It is much
into her brothel. The holymen cast his better to be without such an ‘auliya’ (holy
glance on her. A holyman’s glance of grace man or preceptor).” The one left behind was
is rare indeed. In a second is a ‘jeev’ Amir Khusro. She said to the holy man,
(individual soul) exalted and his /her sins “Sir! he has been given much beating. But
are annulled. The prostitute said, “O he does not move from here and continues
holyman! I am a hell-worm. Why have you sitting. He says that he is not going to leave
put your holy feet in this terrible hell, this this threshold. We tell him that it is the
place of sin? What service can I render unto house of a prostitute.”
you?” The holy man explained to her, “You He says, “My holy master is here.
are to shoo away the disciples. Enact such Therefore, for me it is the most sacred
a drama that their faith in me is shattered temple. This is not a place of sin. My holy
and not a single disciple should stay master has come here. Therefore, all that is
behind, all should go away.” mine is here. So where should I go?” The
So she enacted a farce on the occasion. holy man directed her to drag him (Khusro)
She told the holy man’s disciples that and throw him away at some distant place.
henceforth the holyman would stay with They dragged him to a distant place, but he
her. She directed her servants to bring the returned again. She said, “Sir! he has come
best wine and ‘kabaab’ (mince-meat back again.” He ordered her to drag him
preparation) for him. After sometime, she again. At last the holy man came out in the
came out and said that the holyman had early dawn and said, “O Khusro! thirty one
drunk all the wine and ordered more to be went away, why did you not leave me?”
served. She said all this within the hearing Tears came into Khusro’s eyes and he said,
of the disciples. “O Sovereign! I have no place or shelter in
the world. Those who had their places or
Many fanatical disciples remarked, shelters went away. But my refuge is at
“What! Even though so exalted has the your feet. So where else should I go?”
holyman fallen so low?” Losing faith in
him, they started going to their homes. It However, Khusro did not complain
was 10 O’clock at night. Then it was 11 that he gave away his life’s earnings in
O’clock. But these voices kept coming, ‘Go, exchange for his shoes. But we often start
bring more wine and kabaab by getting the complaining and making calculations. We
shops opened.’ She rebuked those disciples remind or bring to notice the good turns or
favours we have done to the Guru, and in

return the Guru has done nothing for us. what will become of my sons?”
We made so much sacrifice, read and Guru Sahib called his sons, “Son Sri
recited so much Gurbani, practised so much Chand! Bhai Lehna Ji hasn’t told me what
renunciation, but the Guru has done time it is. You find out what time of the
nothing. We wonder what he (the Guru) has night it is now.”
in his mind. We get involved in
calculations. Guru Sahib says that he who Sri Chand Ji replied, “Will you let me
gets involved in calculations is not a true rest or not?”
‘Sikh’ (disciple), or follower. The state of a “Lakhmi Chand! son! you tell me the
disciple is very different. time.”
Refrain: By becoming corpse-like does one
“Sir, what should I say? Now you have
become a disciple.
crossed seventy years, and septuagenarians
èÅðéÅ - î¹ðçÅ Ô¯ÇÂ Õ¶, î¹ðÆç ìä ÜÅòäÅ -B, D.
often lose intelligence; they become stupid.”
By becoming corpse-like (by killing all
desires) does one become a disciple, not by The mother heard the sons’ behaving
mere verbiage. impudently; they were not agreeing with
Only a contented and satisfied martyr can their father. When the Sikh (disciple) has his
overcome illusion and fear. own opinion, he cannot harmonise with
He should always continue rendering service and merge with the Guru. When the sheath
like a purchased slave. is one how can two swords be put into it?
He feels neither hunger nor sleep, nor any Only if the two swords merge into one can
attraction for food. they be put into one sheath. Two swords
He grinds flour in the hand-mill and carries
can never be accommodated in one
water tirelessly.
As directed does he wave the fan and
scabbard. Next day passed off; a few more
washes the master’s feet lovingly. days also passed.
Earnestly he serves without laughing or One night Guru Nanak Sahib said,
weeping. “Bhai Sri Chand! are you awake? Go, wash
Conducting himself as a mendicant at the
this ‘chadra’ (sheet used as a garment to
Guru’s portal, finds he acceptance with him.
Congratulations then he receives as on the
cover the lower part of the body). Today, I
rising of the moon on Eid (Muslim festival).’ have to go out somewhere.” He said, “Sir!
Bhai Gurdas Ji, Var 3/18 it is midnight, you always behave like this.
î¹ðçÅ Ô¯ÇÂ î¹ðÆç é ×ñÆ Ô¯òäÅÍ Neither do you sleep yourself, nor do you
ÃÅìð¹ ÇÃçÇÕ ÃÔÆç¹ íðî íÀ° Ö¯òäÅÍ let us take rest. In the morning, I shall get
×¯ñÅ î¹ñ ÖðÆç¹ ÕÅð¶ Ü¯òäÅÍ it washed from some ‘sewadar’ (attendant or
éÅ ÇåÃ¹ í¹Ö é éÆç é ÖÅäÅ Ã¯òäÅÍ servant). What is the hurry about getting
êÆÔÇä Ô¯ÇÂ ÜçÆç êÅäÆ ã¯òäÅÍ washed this ‘chadra’ in particular? There are
êÖ¶ çÆ åÅ×Æç ê× îÇñ è¯òäÅÍ many other ‘chadras’; you may take anyone
Ã¶òÕ Ô¯ÇÂ Ã¿ÜÆç¹ é ÔÃä ð¯òäÅÍ of them.”
çð çðò¶Ã ðÃÆç Çêðî ðÃ í¯òäÅÍ
Ú¿ç î¹îÅðÖ ÂÆç ê¹× Öñ¯òäÅÍ “Son Lakhmi Dass! you go and wash
One cannot become a disciple for it.”
nothing. He too gave the same reply.
Mother Sulakhani said, “O Sovereign! “Bhai Lehna! you should go and wash

it.” After this Guru Sahib said to Bhai
Bhai Lehna Ji picked up the ‘chadra’, Lehna Ji, “O man! you should go and bring
washed it and brought it properly dried. He out the bowl from the pond.”
returned in a little while. Bhai Lehna Ji did not remove his
Guru Sahib asked him, “How is it that clothes and jumped into the pond instantly.
you have washed it and dried it also so The water was chest-deep, but he took out
quickly?” the bowl. He was totally smeared with
dirty water. Both the sons went away, and
“Sir, the sun was very hot. It is night Bhai Lehna Ji too went away to take bath.
here, while on the other side, it is 12 noon.” Guru Sahib said, “Well Sulakhni Ji! now tell
The mother heard this too. me – where do your sons stand and what
A mouse was lying dead. All the three is the level of the slave’s faith and
were sitting there. Guru Nanak Sahib said devotion? He whom you call slave is my
to Sri Chand, “Son, throw it outside.” He very form and image. It is he who is
replied, “Sir, it is extremely dirty. Let a Nanak.” So, in this way – “By becoming
‘sewadar’ (servant) come; we shall get it corpse-like (by killing all desires) does one become
thrown outside. Why are you getting a disciple, not by mere words?” One cannot
impatient? It has bean lying here since become a true disciple by mere talk. It is
morning.” by –
Guru Sahib asked Lakhmi Das to do it
life, and be the dust of the feet of all, then
but he too gave a similar reply. Then Guru alone come thou to me.’ P. 1102
Sahib looked towards Bhai Lehna Ji. He at
êÇÔñÅ îðä° ÕìÈÇñ ÜÆòä ÕÆ ÛÇâ ÁÅÃ¨
once picked up the dead mouse and threw Ô¯Ô¹ ÃíéÅ ÕÆ ð¶äÕ
° Å åÀ° ÁÅÀ° ÔîÅðË êÅÇÃ¨
it outside.
If a person becomes a disciple by
Similarly, once there was a dirty trough retaining his ego, he will be given to anger
of water. Bhai Lehna Ji (Guru Angad Sahib) also. Just check the person, who has become
was dressed in very beautiful clothes. While a Sikh (disciple) by keeping his ‘I-ness’; he
Guru Sahib was standing there a bowl from will be given to wrath, he will be rude; he
his hands fell into the pond. He said, “Oh! will protest because ‘I’ or ‘ego’ is living in
my bowl has fallen into the pond; son Sri him. If ‘I-feeling’ or ‘ego’ is absent, you may
Chand, please take it out of water.” He say anything to him, you may beat him
replied, “Sir, my clothes will get soiled. I severely; he is not bothered about good and
may contract several diseases by going into bad because, holy congregation, he is free
such dirty water. Let some servant come. from the feeling of ‘I-ness’. It is the feeling
We shall ask him to take out the bowl and of ‘I-ness’ that makes man become angry.
he will do it.” He will protest even over a trifle because
Guru Sahib then asked Lakhmi Dass to ‘I-ness’ is there in him – ‘I am a big person,
take out the bowl. He too said, “Why I am not being attended to, I am not being
should I bring it out? Is it very badly noticed, they do not know who I am.’ This
needed? Are there no utensils? We shall get feeling or notion is a big hurdle in the path
it taken out by and by.” of spirituality.

So Amir Khusro was beaten, clubbed, B.
dragged and thrown out. But he came back ÚÅÕð Õ¯ÂÆ Õ¯ÂÆ ÔË -D, B.
again. They said, “Will you go or not? ×¼ñ» òÅñ¶ ÔËé Øé¶ð¶, ............-B.
Don’t you feel angry (at being treated in So we are happily wedded in mere
this manner)?” words but not in reality – ‘in the way of
speaking am I wedded woman, but never has the
He said, “No sir! what for should I feel
Spouse met me.’ (P. 433) So, in this way –
angry? O holy Master! your pulls and
‘whether He then satisfies or consoles him,
pushes are as dear to me as the praise and
or pushes him off, exaltation in either lies.’
glory bestowed by you.”
(P. 349) Very rare is indeed such a person,
‘Whether he then satisfies or consoles him or who continues standing at the Guru’s portal
pushes him off,
and does not lose faith or waver even when
Exaltation in either lies.’ P. 349
he is pushed off from there.
ÒíÅòË èÆðÕ íÅòË èÕ¶ Â¶Õ òâÅÂÆ ç¶ÇÂ¨Ó
I am at least in the memory of my holy Guru Sahib says, “Is there any one
master that I am sitting here. What you such as this? ‘One in millions alone is a true
have said now that he has directed you to devotee or a servant of God, all others are only
drag me and throw me out is proof enough traders in piety.’ (P. 495) Out of millions,
of the fact that he at least remembers me. there is only one who is a true servant of
This is a very big thing for me that I am in the Lord; all aren’t. All the world does not
my master’s memory.” long for a glimpse of God. One in millions
has an intense yearning for meeting God.”
The holy man came out and said, “O Guru Sahib said to Raja Shivnabh, “O King!
Khusro! when all others have left why don’t God is ever present with you. So don’t seek
you also go away?” Him outside –
“O holy master! I have no other place ‘Simple, childish female! (image for the
or abode in the world. My place of refuge seeker) of what art thou proud?
is at your holy feet. How should I go Why enjoyest thou not God’s love in thy
leaving the heaven of your feet? I cannot own home?
live without you. It is my death, if I leave Thoughtless female! the Spouse is close to
thee – why seek Him outside?’ P. 722
you. Since you are sitting here, it is a sacred
place or temple. Those who have (spiritual) ÇÂÁÅéóÆÂ¶ îÅéóÅ ÕÅÇÂ Õð¶ÇÔ¨
ÁÅêéóË ØÇð ÔÇð ð¿×¯ ÕÆ é îÅä¶ÇÔ¨
eyes see that it is a temple, while to the
ÃÔ¹ é¶óË èé Õ¿îñÆÂ¶ ìÅÔð¹ ÇÕÁÅ ãÈãÇ¶ Ô¨
blind, it may be a prostitute’s brothel. To
me it appears to be a supremely holy place. God, whom you wish to meet, abides
Where should I go?” Descending the steps, with all. The only difference is that we
the holy man took Khusro in his embrace, don’t love Him; there isn’t yearning for Him
and said, “O Khusro! you have understood in our heart; we do not cry like the rain
the mystery of spirituality. The rest were bird, we do not listen to holy men and
idle prattlers. follow their advice. They tell us very good
and noble things, but we do not imbibe
Refrain: Many are those who just prattle,
But true servants are very
their teachings and lodge them in our
rare…… heart.” Shivnabh said, “O Lord! we don’t
èÅðéÅ - ×¼ñ» òÅñ¶ ÔËé Øé¶ð¶, ÚÅÕð Õ¯ÂÆ Õ¯ÂÆ ÔË -B, see Him or He is not visible to our eyes.”

Guru Sahib said, “Put in your eyes the ‘In thy eyes put the collyrium of fear, and
collyrium of God’s fear and reverence. One with love deck thyself.’ P. 722
fear is frightening – black fear or dread; the íË ÕÆÁÅ ç¶ÇÔ ÃñÅÂÆÁÅ éËäÆ íÅò ÕÅ ÕÇð ÃÆ×Åð¯¨
other is pure fear, which is called ‘reverence’ But we are not in love with God; we
and ‘awe’.’ When you put the collyrium of are in love with the world which is false.
fear and awe in your eyes, then you will Out of millions, there is hardly one who
feel differently while meditating on God’s has love for God and not for the world.
Name. Then you will feel that if your mind Such is the Gurbani edict –
or attention wanders, it will amount to ‘Should one snap ties with the world and
showing disrespect to God, for He is family, then comes that carpenter by
watching you – Himself.’ P. 657
‘He sees, hears, and is ever with me, but I, a ñ¯× Õ°àì
¿ ÃíÔ¹ å¶ å¯ðË åÀ° ÁÅêé ì¶ãÆ ÁÅòË Ô¯¨
fool, deem Him to be distant.’ P. 612 Break off your relations with all and
ê¶Öå Ã¹éå ÃçÅ ÔË Ã¿×¶ îË îÈðÖ ÜÅÇéÁÅ çÈðÆ ð¶¨ foster love for the One Lord alone. Then
He is watching you meditating on His will He come by Himself. When you have
Name, whether you are truly contemplating love with the rest of the world, then God
Him or showing disrespect to Him by does not come. He wants unflinching,
letting your mind wander in business and perfect and immaculate love which means
trade.” living in His will without any complaint or
There was a holyman in the time of grouse. Complaint makes all the difference.
Prophet Mohammed, who was his foster- Complaint was voiced by Sadhna –
brother. When he practised Divine Name ‘For love of a king’s daughter a man
meditation, he kept trembling. Once his disguised himself as Vishnu:
Of this man, lust-seeker, self-seeker, you
disciples asked him, “O holy preceptor!
saved the honour.
when you go into trance, you tremble too Enlightener of the world! What merit is
much.” He replied, “I am in the august yours if your Retribution deeds leave us not?
presence of God. There are countless holy Why seek shelter with the tiger if a jackal is
men like me at the Divine Portal – to grip us?’ P. 858
‘Amongst my Lord Spouse brides, one is ÇéÌê Õ¿ÇéÁÅ Õ¶ ÕÅðéË ÇÂÕ° íÇÂÁÅ í¶ÖèÅðÆ¨
better than the other. ÕÅîÅðæÆ Ã¹ÁÅðæÆ òÅ ÕÆ êËÜ ÃòÅðÆ¨
Who is there that knows my name even.’ åò ×°é ÕÔÅ Ü×å ×¹ðÅ ÜÀ° Õðî¹ é éÅÃË¨
P. 762 ÇÃ¿Ø Ãðé Õå ÜÅÂÆÁË ÜÀ° Ü¿ìÕ ¹ ° ×ÌÅÃË¨
ÇÂÕ çÈ ÇÂÇÕ Úó¿çÆÁÅ ÕÀ°ä° ÜÅäË î¶ðÅ éÅÀ° ÜÆÀ°¨ Once Sadhna Bhagat (saint) was going
None knows my name even. There are to the temple of his deity. While on his
countless devotees or seekers present in the way, at night he was resting under a tree.
Court Divine. In the Realm of Eternity Stricken with lust, an immoral woman came
(God’s Abode), I am afraid that I may not to Sadhna. He checked her from the
commit any impudence, or mistake and I immoral act. She thought that he was afraid
may not think of anything worldly because of her husband and so killed her husband
I have put the collyrium of God’s fear in with a chopper. Then coming to Sadhna,
my eyes and decked myself with God’s she said to him, “Now I have killed my
love – husband.” Sadhna said to her, “What an evil
thought you have!” When she saw that he

was not listening to her and was refusing So next day, he came in his true form and
to oblige, she created an uproar that he had started living with her. Time passed. When
killed her husband. Sadhna was caught and a neighbouring ruler heard that Lord
was ordered to be bricked in a wall after Vishnu lived in the palace of that king, he
severing his hands. It so happened that a thought that it was improbable and must
wall of the king’s fort was falling again and be some subterfuge or conspiracy. It was a
again. The astrologers said, “If a man is trick or deception. The princess’s father
bricked alive in the wall, it will not fall; it (king) thinking that since his son-in-law was
will stand. It is a very hard place under Lord Vishnu, he no longer needed to
some supernatural curse, and demands maintain armies and so dispensed with
human sacrifice. So the masons started them. The neighbouring ruler planning the
laying bricks. invasion considered the entire situation and
Sadhna prayed, “O God! I used to thought that since the kingdom was lying
worship you and was coming to have a defenceless in the absence of armed forces,
glimpse of you. How has this unfortunate he should usurp it. So his forces launched
incident happened with me? You are the invasion. The Ministers of the king
compassionate and merciful that you save apprised him of the grave situation and
the honour of even one who appears in said, “If you command, may the forces be
your garb.” recalled? The enemy forces are crossing the
borders and nobody is there to oppose
In this context, there is a story. In a them.” But he replied, “When my son-in-
king’s dominion, a boy had heard that the law is God Himself, what for do I need
princess wanted to marry Lord Vishnu. This armies?” He had perfect faith that God
boy had an engineer friend. He asked him would come to his rescue.
to build an ‘Uddan Khtola’ (an airborne
vehicle in Indian mythology) for him by The invading king came quite near.
which he could alight in the royal palace. The city gates were closed. The Ministers
He also asked him to fix four mechanical informed the king, “Sir! the enemy forces
arms on his body (These days, such things have come to the outer wall. They are
are managed and they are capable of scaling the wall by putting up ladders.
motion also). Disguising himself fully as They have broken the city gate. If you
Lord Vishnu, he alighted in the King’s command, should we fire in self-defence?”
palace. On hearing the sound of the vehicle, But he said, “No; God Himself will do
the princess came on the roof. Taking him everything.”
to be Lord Vishnu (because he was dressed On the other hand, this lover came to
as such), she paid obeisance to him and know about the prevailing situation. His
made entreaties, “O Lord! You have wife said to him, “O God, now you should
fulfilled my heart’s desire.” The king was defend the kingdom.”
informed and the princess was married to
that boy. He said, “Look! I am not going to He replied, “Don’t worry, I will protect
live like this in the world. This body of the kingdom.”
mine is of the Dev-lok (region of the gods). He went into the inner room and
Let me come in the form of a human being.” decided to commit suicide by hanging from

the ceiling. But as he was about to jump hands have been chopped. It was your
from the chair, God came and caught hold deed, the fruit of which you have to bear –
of him, and said, “Now, what are you ‘No riddance from suffering the consequences
doing? Nobody will blame you, but people is, for mighty is the law of deeds’
will blame me – God. The peoples’ faith in retribution.
God will be shattered. The whole world í¯×¶ Çìé íÅ×¶ éÔÄ Õðî ×åÆ ìñòÅéÍ
will become agnostic. You should go and ‘Of D learn:
check the enemy forces. My power shall Blame none: your evil deeds are to blame.
work through you.” Such deeds were done What I have done have I obtained –
and such a mysterious battle was fought On none else cast the blame.’ P. 433
that the invading king had to accept defeat. ççË ç¯Ã¹ é ç¶À± ÇÕÃË ç¯Ã¹ Õð¿îÅ ÁÅêÇäÁÅ¨
Ü¯ îË ÕÆÁÅ Ã¯ îË êÅÇÂÁÅ ç¯Ã¹ é çÆÜË Áòð ÜéÅ¨
So Sadhna said, “O God! You have
sustained your honour so much that – ‘You Complaining to God, he prayed, “O
saved the honour of a lust-seeker and self-seeker.’ God! of what avail is rendering devotional
(P. 858) You yourself came and saved the worship unto you, if the deeds are not
honour of that lustful man. He was not annulled? If even after going into the lion’s
your devotee and worshipper; he had only refuge, one is to be afraid of jackals, then
disguised himself as God and practised what is the use of taking refuge with the
hypocrisy.” lion?” On hearing this entreaty of Sadhna,
a voice from heaven said, “O Sadhna! be
God said, “O Sadhna! it is your deed patient.” But Sadhna entreated again –
of which you have to bear the ‘For want of a drop of rain, the ‘chatrik’
consequences.” (rain-bird) suffers agony.
He said, “Then, O Enlightener of the When its life is gone, then even if an ocean
world! What merit is yours if, our retribution is at hand, it is of no avail.’ P. 858
deeds leave us not?’ (P. 858) What is the use Â¶Õ ìÈç
¿ Üñ ÕÅðé¶ ÚÅÇåzÕ° ç¹Ö¹ êÅòË¨
of coming into your refuge, if my deeds are êÌÅé ×Â¶ ÃÅ×ð¹ ÇîñË ë¹Çé ÕÅÇî é ÁÅòË¨ ê³éÅ - HEH
not annulled? He humbly asked God about O God! the wall has risen above the
the deed for which he was being made to waist. I have started feeling suffocated, but
suffer. you are still telling me to wait, and be
patient. The ‘chatrik’ (rain-bird) may be
God said, “O Sadhna! in the previous
suffering agony for a drop of rain, and may
birth you were a silent sage. Butchers were
die of thirst. Then, if after death, even an
taking away a cow to be slaughtered. That
ocean is found, of what use will it be?”
cow broke its rope. There was a deep pit
Once again, he heard a voice from heaven,
behind you in which the cow hid. The
“Wait Sadhna, wait.”
butchers asked you, ‘Where is the cow
hidden?’ One was holding a knife. You After sometime more, the fort wall
came to know that they were slaughterers. reached his chest; he started feeling
You had taken a vow of silence. Instead of suffocated. He again prayed, “O God! how
speaking you told them with the gesture of can I wait now?
hands that the cow was hiding behind you ‘Now that my life is grown weary, and I am
in a deep pit. You had revealed this with not to last much longer, how can I be
both your hands. That is why both your patient?

If after drowning comes the boat, who will be regarded as for our good. Such is the
then ride it? P. 858 Guru’s edict –
êÌÅé Ü¹ æÅÕ¶ Çæð¹ éÔÆ ÕËÃ¶ ÇìðîÅòÀ°¨ ‘Then alone would one be reckoned happily –
ìÈÇâ îÈÂ¶ éÀ°ÕÅ ÇîñË ÕÔ¹ ÕÅÇÔ ÚãÅòÀ°¨ wedded, when her Spouse bears love for her.
O God! I am about to breathe my last; What may the simple female do should she
I am on the verge of dying. O God, if a not win her Spouse’s love?
drowning man is calling for help and Despite all her implorations, into the
asking for being taken out of water, and he Mansion (of God) shall she not find entry.’
P. 722
dies of drowning, and then the boat comes
to help him, whom will you make to ride åÅ Ã¯ÔÅ×Çä ÜÅäÆÁË ñÅ×Æ ÜÅ ÃÔ¹ èð¶ ÇêÁÅð¯¨
ÇÂÁÅäÆ ìÅñÆ ÇÕÁÅ Õð¶ ÜÅ èé Õ¿å é íÅòË¨
it? Then of what use will the boat be?
Õðä êñÅÔ Õð¶ ìÔ¹å¶ð¶ ÃÅ èé îÔ« é êÅòË¨
Again, he heard a voice from heaven If she wails, entreats and complains,
which said, “O Sadhna! you have started she does not find an abode with the Lord.
complaining and taunting like rivals? This ‘With all one’s rushing about, nothing
is not the way devotees behave. Devotees without good fortune (made by good deeds)
remain happy and satisfied in my will. is attained.
Even when they are being hacked limb by The woman intoxicated with avarice and
limb, they are saying – “O Lord! Thy will greed, in Maya (worldliness) is totally
is sweet.” My devotees do not complain. involved.
They are happy to live according to my In such ways is the Spouse not attained,
will.’ He came to senses, and prayed – By the woman turned thoughtless. P. 722
‘I am nothing; I have nothing and nothing is Çòä° ÕðîÅ ÇÕÛ° êÅÂÆÁË éÅÔÆ Ü¶ ìÔ¹åð¶ Å èÅòË¨
mine. ñì ñ¯í Á³ÔÕÅð ÕÆ îÅåÆ îÅÇÂÁÅ îÅÇÔ ÃîÅäÆ¨
At this juncture, protect ÇÂéÆ ìÅåÆ ÃÔ¹ êÅÂÆÁË éÅÔÆ íÂÆ ÕÅîÇä ÇÂÁÅäÆ
ÇÂÁÅäÆ¨¨
Thou my honour, O Lord, Sadhna is Thy Then the question arises – ‘How can
slave.’ P. 858 one be united with God?’
îËº éÅÔÆ ÕÛ¹ ÔÀ° éÔÆ ÇÕÛ° ÁÅÇÔ é î¯ðÅ¨ Guru Nanak Sahib says, ‘Brothers, in
ÁÀ°Ãð ñÜÅ ðÅÇÖ ñ¶Ô¹ ÃèéÅ Üé å¯ðÅ¨ this connection, you may consult those who
So, in love and devotion for God, there have met the Lord.
is no room for complaint – ‘Whether He then Refrain: Tell me, O happily-wedded wives
satisfies or consoles him or pushes him off, By what merit have you pleased
exaltation in either lies.’ Whatever kind of your Lord?
recognition is received, whether of being èÅðéÅ - îËù ç¼ÇÃú Ã¹ÔÅ×Çä ÃÔÆú,
pushed off or of acceptance, is all right. ÇÕò¶º å°ÃÄ ðÅÇòÁÅ Õ¿å ÇêÁÅðÅ -B,B
Pushes and pulls too have been received ÇÕò¶º å°ÃÄ ðÅÇòÁÅ Õ¿å ÇêÁÅðÅ -B,B
from God, and therefore, they are good and îËù ç¼ÇÃú Ã¹ÔÅ×Çä ÃÔÆú, .....-B.
acceptable. ‘I ask the happily-wedded wife:
So, Guru Sahib says that true lovers By what merit have such as you pleased your
and devotees of God always remain happy, Lord spouse?’ P. 722
cheerful and contented. Therefore, one ÜÅÇÂ ê¹ÛÔ¹ Ã¹ÔÅ×äÆ òÅÔË ÇÕéÆ ìÅåÆ ÃÔ¹ êÅÂÆÁË¨
should deck oneself with this type of love. When the desire for meeting the Lord
In love and devotion, there is no grouse. is roused in the heart of a perfect seeker,
Whatever He does is all right and should then from within him rises a cry – ‘Is there

any such holy man who can make me meet Bhai Mardana went to the city, and
and unite with my Lord God! I am willing Bhai Jhanda carpenter came with him. After
to pay the maximum price; I am willing to discoursing to him about the path of Name
offer or sacrifice my all – body, mind, meditation and devotional worship to attain
wealth and even my mind’s wisdom or to God, Guru Sahib made him an inhabitant
intelligence.’ of the Divine Name region. When Inder
In the history of the Guru Sahibaan Sain came, he expressed the desire to meet
comes a story that, from Assam, when Guru God and attain to the state of ‘sat’ (truth),
Nanak Sahib went towards ‘Sone-deep’ via chit (intellect), anand (bliss). That seeker of
Chitagong, there were separate small island higher flight deserved to be imparted
kingdoms, that were living in perfect peace Divine knowledge. When, coming to Guru
and happiness. One of them was the Nanak Sahib, he requested to be granted
kingdom of Raja Sudhar Sen. His nephew self-realization, then Guru Sahib
Inder Sain was deeply imbued with commanded, “Inder Sain! if you wish to
spiritualism. He was a friend and spiritual meet God, then you will have to give and
companion of Bhai Jhanda. Coming into the take like a perfect trader. If you are
new country, where Muslims were disliked prepared, only then shall I discourse.” He
and hated, Bhai Mardana said to Guru said, “I am ready to surrender my all –
Nanak Sahib, “Since I am a Muslim, and body, mind and wealth to that holy man,
against the Muslims, there is a prejudice in who enables me to have a glimpse of
this country, many persons start hating me God.” Guru Nanak Sahib said, “Inder Sain!
too. I tell them that I am neither a Hindu there are only two types of things in the
nor a Muslim. According to the knowledge world, one are inanimate (without spirit or
imparted by you, I tell them that the human soul) or unspiritual which are changing
body, made up of the five elements, has no every moment, and the other is called ‘soul’
caste or religion. But these people do not or ‘Supreme Soul’, which remains
understand the notion of the human body unchanged. The state of Divine knowledge
as being made up of elements. “Guru Sahib is called the attainment of God’s Name.
said, “O Mardana! go to the house of (God’s) Name is invaluable. Therefore, to
Jhanda carpenter; he is a dear devotee. He attain everlasting joy, you should surrender
has a friend named Inder Sain who is also all your material possessions to us. Only
a devotee. It is because of them that we then shall I discourse to you.”
have come to these islands. You should Inder Sain was an intelligent devotee.
come after taking food with him and bring He used to meet the holy and keep their
him to me; his friend Inder Sain longs to company. He vowed to surrender all his
attain to the state of sat (truth), chit (intellect) wealth and property at Guru Sahib’s feet
and anand (bliss). Bhai Jhanda carpenter is and conveyed his resolve to him.
a follower of the path of Divine Name Guru Sahib said, “Inder Sain! you still
meditation and devotional worship, while have a material possession that is your
Inder Sain seeks Divine knowledge and body made up of five elements, which has
follows this path. But both are seekers and five sense organs made up of twenty five
friends, and yearn for having a glimpse of ‘prakritis’ (basic characteristics born of the
God.”

elements).” Inder Sain humbly offered that this very ‘Light’ is ‘Nirankar’ (the formless
too. At that time, he was having thoughts One, God), sat (truth), chit (intellect) anand
– ‘I have offered my body also.’ He was (bliss). This Supreme Conscious essence is
entertaining these thoughts while standing your true form. All the material and
there. Guru Nanak Sahib said, “Indersain! unspiritual world (devoid of soul) is Maya
now you are entertaining thoughts. It is in (material world); it is nature, which is
the nature of the mind to think. You still functioning under the three attributes of
have this material thing with you.” So he ‘rajo’ (passion, energy), sato (truth, virtue)
offered his mind also at the True Guru’s and tamo (dark or evil); it is dark,
lotus feet. Then he started deciding or momentary, agonizing or painful. The soul
judging with intelligence. Guru Sahib said, is contrary to this which is sat (true), chit
“Inder Sain! it is in the nature of (intellect), anand (bliss).”
intelligence to judge and decide, which is Guru Sahib further said, “Inder Sain!
a material thing.” So he surrendered his we give you back all the material things
intelligence also to Guru Sahib. He was you have surrendered to us. Use them in a
then standing silent, but within him he was disciplined and proper manner by
pondering – “I have offered my body, remaining unattached. Live your life as per
mind, wealth and intelligence to the Guru.” your destiny and continue enjoying them
Guru Sahib said, “Inder Sain! still you have till you reach the state of liberation or
not offered all your material possessions to salvation. You yourself are knowledge,
us. You are deliberating or pondering. It is bliss, truth, and sentience; there is none
in the nature of the heart to deliberate or other than you here. All this material world
ponder, which material is. ‘Chit’ (heart) is a is an extension or manifestation of your
part of the subtle body; don’t retain this too Maya which is in God Himself.”
with you.” He offered this too to Guru
Sahib, but he was feeling within himself It is the seeker’s desire that somebody
that he had surrendered all these things. may enable him or her to meet with God.
Guru Sahib said, “Indersain, you are still Guru Sahib says at one place, ‘Go and ask
feeling your sense of sentience through the happily – wedded wives how they have
your conscience. This too is material. pleased their Spouse –
Therefore, surrender this also to us.” He felt ‘Go, inquire of the happily – wedded wives
the existence of his reflected form and by what devices have they attained love of
surrendered his ‘I-ness’ or ‘ego’ also to the Spouse.’ P. 722
Guru Sahib. Guru Sahib then said, “Inder ÜÅÇÂ ê¹ÛÔ¹ Ã¹ÔÅ×äÆ òÅÔË ÇÕéÆ ìÅåÆ ÃÔ¹ êÅÂÆÁË¨
Sain, the remaining existence, you are They are carefree and indifferent. But
experiencing that is ‘you’, that is your true they, happily-wedded wives (saints and
form, this is soul; it is this that is ‘Parm- holy men) mercifully tell us – ‘Give up self-
atma’ (Supreme soul, God) too.” will, your thinking and cleverness and live
Inder Sain became lost in trance or in God’s will and accept sincerely with all
deep meditation, and time continued to your heart whatever is happening around
pass. After a considerable period of time, you. Give up tricks, frivolous languishment,
Guru Sahib roused him from his ‘smadhi’ ifs and buts, hopes and fears. Whatever
(deep meditation) and said, “Inder Sain! your God is doing, accept it cheerfully and

uncomplainingly, just as in place of P. 708
mansions, the Tenth Guru lying on the cold ÇÜÀ° îÛ°ñÆ Çìé° êÅäÆÁË ÇÕÀ° ÜÆòä° êÅòË¨
and wet bare earth of Macchiwara without ìÈç
¿ ÇòÔÈäÅ ÚÅÇåzÕ¯ ÇÕÀ° ÕÇð ÇåzêåÅòË¨
any warm clothing, with ice-cold winter éÅç Õ°ðÕ¿ ÇÔ ì¶ÇèÁÅ Ãéî¹Ö À°Çá èÅòË¨
wind blowing accepted it uncomplainingly, íòð¹ ñ¯íÆ Õ°Ãî ìÅÃ¹ ÕÅ ÇîÇñ ÁÅê¹ ì¿èÅòË¨
and conveyed the following message to his ÇåÀ° Ã¿å ÜéÅ ÔÇð êÌÆÇå ÔË ç¶ÇÖ çðÃ¹
ÁØÅòË¨
beloved friend –
God is bound by love of His devotees.
‘O love, I tell Thee of the sad state of Thy
lovers: He is not pleased by cleverness, argument,
Separated from Thee, the cosy bed hurts. knowledge and reflection. He manifests
And the high mansions sting like a snake! Himself when charmed by true love.
The goblet pierces like a lance. Dhanna served Him food and buttermilk.
The cup strikes like a dagger. Namdev served Him milk. It is through
And the meats tantalize like a butcher’s love that Divine Name is attained, God is
knife. attained. Whatever God does should be
With Thee, O Love, I’d prefer to sleep on the accepted cheerfully and for your good.
bare hard ground,
Body, mind and wealth all belong to Him;
But cursed is living with those whom one
loveth not.’ Khayal, Tenth Guru so offer them to Him –
Çîåz ÇêÁÅð¶ ù ÔÅ« î¹ðÆç» çÅ ÕÔäÅ¨ ‘The servant who lives in the Guru’s home
å°è¹ Çìé° ð¯× ðÜÅÂÆÁ» çÅ úãä, should heartily obey the Guru’s command.
éÅ× ÇéòÅÃ» ç¶ ðÔäÅÍ He should nowise show off his ego.
ÃÈñ Ã¹ðÅÔÆ Ö³Üð ÇêÁÅñÅ, On the Name Divine ever with his heart
Çì¿× ÕÃÅÂÆÁ» çÅ ÃÔäÅÍ should he meditate.
ïÅðó¶ çÅ ÃÅù Ã Ãæð
æð Ú¿×Å, íá Ö¶ÇóÁ» çÅ ðÔäÅÍ He who sells his mind or soul to the True
Guru, the affairs of that slave are set right.’
In this way, dear – ‘All His doings P. 286
should one gladly accept, and discard cleverness ×¹ð ÕË Ç×ÌÇÔ Ã¶òÕ° Ü¯ ðÔË¨
and self-will.’ (P. 722). God is met by loving ×¹ð ÕÆ ÁÅÇ×ÁÅ îé îÇÔ ÃÔË¨
Him devotedly. So, align with His lotus feet ÁÅêÃ ÕÀ° ÕÇð ÕÛ° é ÜéÅòË¨
by imbuing your heart with love and ÔÇð ÔÇð éÅî¹ ÇðçË Ãç ÇèÁÅòË¨
devotion for Him. God is ever present with îé° ì¶ÚË ÃÇå×¹ð ÕË êÅÇÃ¨
you. If you wish to meet with Him, deck ÇåÃ¹ Ã¶òÕ Õ¶ ÕÅðÜ ðÅÇÃ¨
yourself with His loving devotion, and put Surrender your mind and soul to the
the collyrium of His awe and reverence in Guru, all your affairs will be set right.
your eyes. When this state comes in you –
Pir Buley Shah became a recluse.
‘As without water the fish finds not life; Wandering in search of God, he came to Pir
As without the drop of rain the chatrik
Inayat Ali Shah at Lahore. The Pir said to
(rain-bird) feels not content;
As the deer attracted by sound rushes to him, “O Buley Shah! attainment of God is
face the hunter; quite simple. It means turning your mind
As the humming-bee, greedy for the from one thing (material things of the
fragrance of lotus, gets bound – world) and focusing it on the other (the
Thus is love for the Lord in the heart of His Name Divine).” Pir Ji was removing onion
devotees: seedlings from one place and planting them
By His sight or vision feel they fulfilled’ at another place. He said, “O Buley Shah!

alienating the self from the sense of ‘I-ness’ the other one, where we are to plant the
and absorbing it in the existence of God seedlings, as God’s flowerbed.”
amounts to attuning with Him.” He further Very plainly the Pir explained to him
said to him, “Give me your introduction.” that he should die for the world and come
He replied, “Sir, I am called Buley towards God. So he (Buley Shah) started
Shah Saiyad (a superior Muslim caste rendering service. He served a lot; he
descended directly from Prophet washed clothes, served the wife and sons of
Mohammed).” The Pir said, “But I am a the Pir in many ways. Some persons think
poor and humble ‘Araeen’ (name of an that holy men do not require service. So
agricultural caste or class). Here there is no they do not revere them. Holy men come
room for Saiyads because you have added to know from this type of conduct that the
an extra word to your name. ‘Buley Shah’ man is proud. Buley Shah started living at
itself is quite heavy, but you have attached the Pir’s place and rendered every kind of
another word ‘Saiyad’ to it. When a seeker service. One day, Pir Inayat Shah got a
comes to a holy man with a sense of self- message from a close relative that there was
importance, as someone of consequence, the a marriage in his family and he must come
holy man says – ‘He is full of pride’. along with his family. Pir Sahib called his
‘From the vessel comes out the substance sons and said, “My sons! since I cannot go,
lying therein – you should go to attend the marriage.” They
What argument in this can avail?’ P. 449 said, “Respected father! we have to go to
Ü¯ êÅòÇÔ í»â¶ ÇòÇÚ òÃå° ÃÅ ÇéÕñË the marriage all right, but it would have
ÇÕÁÅ Õ¯ÂÆ Õð¶ ò¶ÚÅðÅ¨ been better, if you had also accompanied
‘A thing can be put into a vessel only if us.” Pir Sahib said, “It is your sweet will.
another, that is inside, be first removed.’ You may go. But this Buley Shah will rob
P. 747 me of everything.” The Pir’s sons said, “He
òÃå± Á³çÇð òÃå° ÃîÅòË çÈÜÆ Ô¯òË êÅÇÃ¨ is a tested and tried servant. We are fully
If a pitcher is filled with chillies, and acquainted with him. We know his house
you try to put sugar into it, how can it be also. So where can he go after robbing you?
put? The pitcher is full to the neck with If he does, we will catch hold of him.”
chillies. First take them out, remove its The children did not understand the
bitterness; then alone can sugar be put into hidden meaning. Pir Sahib kept saying
it? But friend, you are carrying your mysteriously, “He will rob me; he will rob
superior sense of being a Saiyad.” me.” At last, leaving their father behind, the
“Holy man! I have made a mistake. I children went away to attend the marriage.
have not learnt how to address men of truth Thus, left behind were Pir Inayat Shah and
and piety. Natrually, caste-pride has been Buley Shah. Pir Ji drank water by putting
left with me. Be merciful to me.” the vessel to his lips and said, “Buley Shah!
drink the remaining water. Through it I
“O Bulley Shah! attainment of God is give you everything. It contains all powers;
like removing a seedling from one place so drink it.”
and planting it at another. It means dying
to the world and becoming alive to God. Only if there is some power in a holy
Consider this flowerbed as the world, and man’s ‘sheet prasad’ (food tasted by him and

left over), should it be given to the sucked by you.” Guru Sahib said, “This
devotees, otherwise, he should not power has come from the one whose
needlessly make others eat his left over leftover sugarcane bark you have sucked.
food, for it will become a burden on him. Can you imagine or guess how much power
If there is no power in a holy man’s left that person may be having and what he can
over food, why should he give it to the achieve? Remain cool and calm; try to
followers? endure it. This strength and power is to be
Once Guru Tegh Bahadur Sahib threw used in reciting Jap Ji Sahib when you are
away the sugarcane skin after sucking their cut into two with a saw. The sound of Jap
juice. Bhai Mati Dass happened to put the Ji recitation should come from both the
sugarcane bark in his mouth. He was filled parts. This power is to be used not for
with terrible strength. He found it difficult blunting the teeth of the saw, or to
to remain calm and quiet. He was surging immoblise the sawers. You have to impart
with energy. He was unable to contain it. a new lesson that even in the most adverse
Bhai Mati Dass said to Bhai Dyala Ji, “If circumstances, when the Sikh is face to face
Guru Sahib permits me, I can raze Delhi with death, he should be uttering God’s
and Lahore to dust.” The soldiers heard this Name with his tongue; he should not be
and informed Aurangzeb that the Sikh was invoking any curse on his persecutors; he
ready to show miracle and that too so big should be resigned to God’s will, because
that both Delhi and Lahore would be the saint’s opinion is –
destroyed. When Guru Tegh Bahadur Sahib ‘Saith Kabir: Death that terrifies the world,
heard this, he said, “Bhai Mati Dass! what to me brings joy.
Through death alone is attained the Supreme,
are you going to do? We have come to let
the perfect Bliss.’ P. 1365
God’s will prevail –
ÕìÆð ÇÜÃ¹ îðé¶ å¶ Ü×¹ âðË î¶ðË îÇé ÁÅé§ç¹¨
‘Having broken the (body’s) earthen pitcher îðé¶ ÔÆ å¶ êÅÂÆÁË êÈðé° êðîÅé§ç¨¹
on the head of the King of Delhi, he departed
to the world of God.’ We have to embrace martyrdom.”
Bachittar Natak Pir Ji said, “O Buley Shah! drink this
áÆÕÇð ë¯Çð ÇçñÆÃ ÇÃÇð êÌí ê¹Çð ÕÆÁÅ êïÅéÍ water.” (On drinking the water) Buley Shah
Now we have to leave this world. We was filled with terrible energy. He was
have to break the body’s earthen vessel on finding it difficult to keep his feet firmly
the head of Aurangzeb. This ship of sin is fixed on the ground. It is because it is very
not going to sink until the heavy boulders difficult to endure the unbearable.
of sin are put into it. He (Aurangzeb) has In this context, let me tell you another
launched a campaign against Brahmgyanis incident about your Biji’s father. Once Bhai
(those who have attained knowledge of Sahib Bhai Randhir Singh Ji was doing
God), and has killed many holy men, and ‘kirtan’ (singing Gurbani). Your Biji’s revered
now this ship will sink after having been father was sitting in attendance behind Sri
filled with sin. Tell me, from where you Guru Granth Sahib and waving the whisk
have got all this power.” over the holy volume. While sitting there,
“O Sovereign! I had sucked the bark of he was filled with so much Divine awe and
the sugarcane, the juice of which was reverence that he lost contact with the earth
and touched the roof. Father was praying in

his heart that God might grant him the Buley Shah made the wall run and reached
ability to endure the unedurable. Then he Pir Inayat Shah. The Pir asked him, “How
regained the earlier position and sat behind have you come?” Buley Shah told him the
the scripture in attendance. Once again, he entire incident. Pir Sahib asked, “At what
got up and rose to touch the gurdwara’s time did you start?” He said, “Sir, I started
roof. Then gradually moving to the walls, only a few minutes ago.” Pir Sahib asked,
he came down and prostrated before Sri “On what have you come?”
Guru Granth Sahib. He prayed, “O True He said, “With your grace, I made the
Sovereign! I cannot bear so much Divine wall run.”
glory.” So much strength came into his
body that circles of light started coming out Many devotees ask, “Did the wall not
of his body, and the entire gurdwara was break down?” Let me narrate an incident of
flooded with light. Harmoniums stopped our native village Dhamot. Jarg is near our
playing. Kirtan ceased. Name-melody started village. Once a saint or a holy man lived
sounding and vibrating within. There was there. In our village too lived a ‘Mahatma’
such a spiritual vibration that time was (holy man or exalted soul). The saint of
forgotten. Six hours passed and not a single Jarg used to ride a tiger. Once, riding the
person from the congregation got up. An tiger, he came to see the holy man in our
indescribable Divine joy was spread in the village, who belonged to a sect of ‘Bairagis’
gurdwara through sprays of Name-nectar. (ascetics). He was sitting on a wall and was
After six hours, revered father got up. He busy brushing his teeth with a ‘datun’ (twig
found it difficult to keep his feet steady on or walnut bark). Seeing the holy man of
the floor. His body was rising. So such is Jarg riding a tiger, he said to the wall,
Divine glory, awe or reverence, which is “Brother, let us go! Look, the holy man has
unendurable. It is very difficult to endure come from afar; you also get going.” The
it. Buley Shah found it difficult to bear. Pir holy man of Jarg was coming on the tiger,
Ji called Buley Shah and said to him, while the one of our village rode a wall. I
“There is a Pir (Muslim holy man) known have seen that wall. It used to be standing
to me. Today he is organizing a religious in the fields. Now I do not know whether
function. You must attend his function and it is there or not. Nobody touched the wall.
meet him on my behalf, and come back in People said – ‘It is a wall having
the evening.” The place where he was to go supernatural power; it is not to be touched
was nine miles away. Buley Shah went or tinkered with.’
there. There was a great rush there. He kept So Pir Inayat Sahib Ji said to Buley
standing for a long time. He thought that he Shah, “You could have come by some other
should either take a single stride and come means also. You have made a show of your
back, or he should return on something. power. You have indulged in ostentation.
When it became quite late, the holy man People have started talking about it.” Pir Ji
said, “Now do you have to go? It will lifted his hand and withdrew all the power
become dark.” He said, “No sir, I will from Buley Shah and made him void. Buley
manage to go back.” There was a wall Shah made many entreaties. The Pir was
there. In front of everybody, he sat on the again pleased with him after several years
wall and said, “Now run like a horse.” Thus and gave him spiritual power. He said,

“Look Buley Shah! now don’t stay here “Well, did he not show due respect to
with us. Go to your city and preach his Guru’s (Holy Preceptor’s) son? From
religion.” After sometime, he wanted to there itself, Pir Sahib raised his hand and
know whether Buley Shah had become withdrew all the power he had bestowed
perfect or not, if he had cultivated the on Buley Shah. At the same time he said -
“Tell Buley Shah not to show his face to
power of edurance because he had been
me.”
invested with many spiritual powers. He
wanted to know whether any change had Thereafter, for twelve years dressed in
come in his awe and reverence, and if he female dress, Bu ley Shah kept singing
had become proud and arrogant because ‘qawalis’. Then alone was the Pir (Holy
Preceptor) pleased with him. So Guru Sahib
when power comes to a man, he comes to
says, “Brother! take care of this. If you want
be praised and glorified which is called to meet God –
pollution. In such a state, man stumbles and
‘Do thou that, what the Spouse bids thee.
tends to go astray. Imperfect seekers and Surrender thy body and soul to Him, and
holy men lose poise and balance and go apply thou such a perfume.’ P. 722
astray. So Pir Ji thought, “Let us see how ÃÔ¹ ÕÔË Ã¯ ÕÆÜË åé° îé¯ çÆÜË ÁËÃÅ êðî« ñÅÂÆÁË¨
Buley Shah is and whether he is practising
So surrender both your body and
rectitude or has gone astray.” At once he
mind to the Lord, and when mind and
sent his son to enquire about Buley Shah.
body are thus given away to Him, your ego
When the Pir’s son went there, Buley Shah
or pride will also be renounced. Then
received him with great respect, and met
nothing belonging to you will be left
him alone. While returning, he said, “Now
behind, and you will live and act in
I have to leave.” In the meantime, devotees
accordance with God’s will and command–
came and sat at his feet. Buley Shah said,
“Well, pay my regards to Pir Sahib.” He ‘Thus says the true wife, “O sister! by these
means is the Spouse obtained.
conferred ‘siropa’ (robe of honour) on him
Efface thyself and then shalt thou obtain the
and gave other gifts too. The son returned
Spouse.
happily. He was quite delighted. Pir Ji No other cleverness is of any avail.” ’ P .
asked him, “How did Buley Shah meet 722
you?” The son narrated everything in detail. Â¶ò ÕÔÇÔ Ã¯ÔÅ×äÆ íËä¶ ÇÂéÆ ìÅåÆ ÃÔ¹ êÅÂÆÁË¨
Pir Ji said, “Well, he gave you a ‘siropa’ ÁÅê¹ ×òÅÂÆÁË åÅ ÃÔ¹ êÅÂÆÁË ÁÀ°ð¹ ÕËÃÆ Úå°ðÅÂÆ¨
(robe of honour); it is all right. But tell me
You are continuing to stick to your
one thing – when you left were the
‘individual self’, saying ‘I am existing.’ By
devotees sitting with him?”
remaining egoistic, you will not be able to
“Yes sir, many devotees had come to attain to God. It is only when you discard
him.” ‘egoism’ or ‘I-ness’ that you will be able to
“Then did he bid you farewell and meet God. The two – ‘egoism and God’ –
salute you while sitting there?” do not abide together. It is not possible that
you may retain ‘I-ness’ and yet meet the
“Yes, sir.”
Lord. This is out of question and altogether
“Did Buley Shah not come to the city’s impossible. ‘I’ has to be effaced and
outskirts to see you off?” destroyed. ‘Efface thyself, and then shalt thou
“No Sir.” obtain the Spouse. No other cleverness is of any

avail.” (P. 722). What clever devices does how I should reach you.” Guru Sahib said,
man resort to? He reads the Vedas and “Shivnabh! there are many paths, but they
other scriptures. But he may acquire as are broadly divided into two parts or
much knowledge as he wishes, he may read categories. One is the ‘ant-path’ (which is
books, give charities and donations, very slow), while the other is called the
undertake pilgrimages and learn logic and ‘bird-path’ (Bihangam marg – the path
reasoning, he cannot attain to God. Nor is followed by a flying bird). An intelligent
God met by any cleverness – person chooses the right path out of the
‘Blessed is the day when the Spouse casts two.”
His glance of grace; “Suppose there are fruit on a high tree.
Then has the woman the Nine Treasures
Their fragrance is coming from afar. A
attained.
The woman winning the Spouse’s love is gentle breeze is blowing which carries the
alone happily wedded. Nanak, she is the sweet fragrance two to four miles away in
queen of all. the early ambrosial hours of the morning.
One that in such love is absorbed and by An ant has a very sharp sense of smell. It
poise intoxicated, smells from a considerable distance.
Day and night in love involved – Smelling the fruit on the tree, it starts
Is truly beauteous, of lovely aspect, of moving towards it. If even a small drain
discriminating understanding and wise.’ comes in its path, it cannot cross it. But it
P. 722
will wait until the water dries up. Then it
ÃÔ¹ éçÇð ÕÇð ç¶ÖË Ã¯ Ççé° ñ¶ÖË ÕÅîÇä éÀ° ÇéÇè êÅÂÆ¨ will set out again towards the tree.
ÁÅêä¶ Õ¿å ÇêÁÅðÆ ÃÅ Ã¯ÔÅ×Çä éÅéÕ ÃÅ ÃíðÅÂÆ¨
Sometimes, it goes up and sometimes down
ÁËÃ¶ ð¿Ç× ðÅåÆ ÃÔÜ ÕÆ îÅåÆ ÁÇÔÇéÇÃ íÅÇÂ ÃîÅäÆ¨
Ã¹ç
¿ Çð ÃÅÇÂ ÃðÈê ÇìÚÖÇä ÕÔÆÁË ÃÅ ÇÃÁÅäÆ¨ while going through ploughed land, but it
continues moving. When an obstacle comes,
The Lord Spouse is won through love,
it waits until it is removed. Then, there is
and then by His glance of grace. One
no guarantee either that it won’t get
having love for the Spouse and living in
crushed under somebody’s feet, or some
His will and command is happily-wedded.
bird picks it up for its food. It will take a
Day and night, she remains absorbed in the
very long time to reach the goal.
Lord’s love. Such a one obtains the state of
Sometimes, it becomes very difficult to
blessed absorption in God.
reach the tree. Although it travels straight,
So Raja Shivnabh questioned Guru yet it adopts a very long path.
Nanak Sahib, “O Sovereign! I am supremely
The other path is that of the bird. If a
fortunate that you have come to afford me
bird or a parrot comes to know that the
your glimpse. Kindly tell me the path of
fruits in the garden have ripened, it flies
spirituality, the path of meeting God. How
straight and speaking its bird-language, it
should I reach the state where I should
comes to sit on the tree and enjoys eating
never be separated from you, because you
the fruit.
are God’s own form and image? Becoming
immanent (aspect of the Lord), have you So in this way, there are two paths –
come into the world as Guru-God. This one is ‘ant-path’ and the other ‘bird-path’.”
immanent form will not remain forever. You The king said, “O Sovereign! I wish to hear
are of transcendent form. Kindly tell me about both the paths explained to me fully

in detail because there are many doubts again.’ To understand this, a story is quite
and misconceptions about them in my prevalent.
mind. Many saints and sages have been Once a farmer asked a ‘Pandit’
here and delivering their holy discourses, (Brahmin scholar or priest), “Pandit Ji! how
but you are Guru-God; your utterances are can the mouth be cleansed or purified?” The
true. So kindly explain to me both the Pandit (Brahmin priest) said, “Bring 1½
paths.” It was there that Guru Sahib maunds (one maund = 40 seers, and one
dictated ‘Praan Sanguli’. [A book describing seer = 900 gms approx.) of earth dug by a
‘pranayam’ (breathing exercises) according to pig and sit by a well. Then continue rinsing
Hatha-yoga.] In this composition, Guru your mouth with running water. In this way,
Sahib said that the ‘ant-path’ is called ‘Hatha your mouth will become pure and clean.”
Yoga and Kasht Yoga (a type of yoga The farmer said, “Is this a perfect
involving austerities and self-imposed guarantee? I have heard something else –
physical strain). By following this path, man ‘How can this wall of mud (mortal body) be
does not reach the spiritual goal. Only after cleansed?’ (P. 265) This mortal frame which
multiple births, he may perhaps reach there. is like a wall of mud cannot be cleansed.
The second is ‘Raj Yoga’ (spiritual pursuit It contains impure or dirty matter like
without practising asceticism or ordure, bones, blood, marrow etc. Impurity
renunciation). It enables man to reach the of the body can in no way be removed.
spiritual goal a little sooner. Third is ‘bhakti- Immediately after taking bath, your body
yoga’ (which requires meditation, prayers starts becoming dirty. There are 3.5 crore
and worship). By following this path, man trichomes in the body through which bodily
reaches the goal very quickly. Another is filth continues oozing out all the time. A
Naam-yoga’ (Absorption in the Name part of what you eat and drink gets
Divine by practising Name meditation and converted into blood, marrow, semen and
partaking of the bliss of Name-elixir). In energy and continues reaching in every
this method, the being flies from here and limb, and the rest is excreted in the form of
reaches the Divine Realm in the hereafter. urine, ordure etc. Mucus, spittle etc. come
This method does not take much time. The out of nose and mouth. From the ears too
first method I have told you is called ‘Hatha comes out poisonous and foul-smelling dirt.
Yoga’ (involving penances, austerities etc.). In the presence of all these, the body is not
To tread on this path, man has to begin pure or clean. That is why we take bath
with one’s outer physical body. Initially this and gargle and brush our teeth several
body has to be cleansed and purified. First times. That is why it has been said that the
is practised ‘neti’ (passing a soft string wall of mud cannot be cleansed and
though the nose and throat and do cleaning) purified.
and then ‘dhoti’ (swallowing an 8-10 foot
long cloth strip soaked with water to clean The Pandit said, “No, no. The mouth is
the intestines and then taking it out). In this certainly made pure and clean in this
way, the entire body is sought to be manner.” The farmer brought 1½ maunds
cleansed and purified. Guru Sahib asks – of earth and sat beside a well, where a
Can anyone’s body be ever cleansed? When Persian wheel was working and drawing
man eats something, he becomes unclean out fresh water. The Pandit also came. The

farmer kept rinsing his mouth. It took (breathing exercise) and arousing the
several hours. At last, the Pandit came ’kundalini’ (which is like a door at the root
again and started taking noon bath. After of sukhmana breath – passage, the passage
finishing with his gargles, he said, “Look, of vital energy; sleeping like a snake by
Pandit Ji! has my mouth become pure!” He forming three and a half coils, and hence
said, “Yes, your mouth has become pure.” called ’kundalini’.) After arousing the
The farmer came near him and drinking a ’kundalini’, the breath is taken up the
palmful of water, he gargled it on him. At backbone through ’sukhmana’ (a breath
this, the Pandit said, “O villain! what are passage in yoga). If the ’kundalini’ is
you doing? You have defiled me by aroused without the guidance of an
gargling on me.” experienced teacher, it afflicts the body with
The farmer said, “But you were saying leprosy, fissures and ulcers, which cannot
that my mouth has become pure. And now be cured by any doctors. I have explained
you are calling me a villain? On you has this exercise – very briefly.
fallen clean water from a purified and In this way, there are other activities –
cleansed mouth. Then why are getting angry ‘khatkarama’ (six activities) – ‘sandhya’
with me?” So this body can never be pure. (evening prayer), ’jap’ (recitation and
“How can this wall of mud (mortal body) be meditation), ’hom’ (burn offering), ’ishnan’
cleansed?” (P. 265) So yoga has prescribed (ablution, bath), ’vedas’ (reading scriptures),
two methods for cleansing the body – ‘neti’ ’archana-pooja’ (worship and adoration). All
and ‘dhoti’. Then is practised ‘kapali’ – the activities of ’Hatha Yoga’ are practised far
drawing in the vital breaths and releasing from habitations. To achieve full success in
them like bellows; breathing in and out fast them, we need much time, perfect leisure
and forcefully. After this are other yogic and anxiety–free atmosphere. It cannot be
exercises like ’neoli’ (yogic exercise to clean practised in homes; one has to renounce the
intestines), ’tratak’ (fixing the eyes on a home. Guru Sahib says – ‘Eminent men
particular object and continuing to gaze have tried to perform them, and they know
until water comes in the eyes) and ’basti’ it very well how difficult these are.’
(sitting in water upto navel and inserting Baba Farid’s mother was a virtuous
about three inches of a finger – thick hollow and religious woman of spiritual awareness
bamboo stick into the anus, and then and understanding who had love and
drawing in water with the force of vital devotion for God. She aligned Farid firmly
breaths to clean the intestines). These with Allah’s (God’s) Name, when he was
exercises are 15 in number. Then is just five years old. She said to him, “Farid!
practised ’bhathi’ exercise which involves tell the beads of a rosary by reciting Allah’s
lengthening and taking out the tongue to (God’s) Name.” He asked, “Mother! what
touch the root of the nose, drawing in the does God give?” A child must have
vital breaths towards the Tenth Door, taking something before him that he would get in
the lengthened tongue into the throat so as return for doing anything. He was fond of
to close the windpipe and then holding the eating ‘shakar’ (raw sugar). She said to him,
breath gone above and not letting it come Allah (God) gives ’shakar’ (raw sugar) when
down. Then it involves opening up the you recite His Name.” At this he replied.
‘bhujanga’ nerve through ‘Pranayam’

“Then I will surely tell the beads of a out of the house. Farid prayed as he was
rosary and recite God’s Name.” He would instructed. Cart-loads of food provisions
sit on the prayer mat, take his rosary and arrived. The cart-drivers asked, “Is this
tell its beads. His mother would place a Farid’s house?” Farid said, “Yes; what is in
small packet of raw sugar under the prayer the carts?”
mat. After telling the beads, when Farid They said, “Food provisions.”
picked up the prayer mat, he would find
the packet of raw sugar which he used to “We had asked for food provisions for
eat. Once it so happened that his mother a single meal.”
was not at home. The time of worship They said, “No; you had not asked for
came. So Farid removed the rosary from the provisions for one man’s single meal. God’s
peg with a hooked stick, picked up the single meal is as big as He Himself is.” The
prayer mat from the box, spread it on the entire house was filled with food
floor and sat down to tell the beads. His provisions. When the mother came, she
mother got concerned, “What will Farid do asked, “Farid! did you ask for food
today? When he does not find raw sugar provisions from God?”
from under the mat, what excuse shall I
make?” The mother returned home. She He said, “Yes, mother. Come in and
asked, “Farid! did you tell the beads of the see for yourself. The entire house is filled
rosary?” He replied, “Yes, mother.” with food provisions. There is no room for
holding any more.”
She asked apprehensively, “Did you
find raw sugar?” The mother realized that he had
realized the holy Word. So she kept him
He replied, “Mother! come, let me meditating on God in this manner. When he
show it to you.” He led her by the finger became 18 years old, he received spiritual
and showed vessels full of raw sugar. knowledge from religious scholars. By
The mother said, “From where has all living in the company of exalted holy men
this come?” and listening to their discourses, he himself
became a scholar. At that point of time, she
Farid said, “Today God has given me said, “Farid! the goal is still far away. You
much more raw sugar than he used to give will have to practise austerities for the
earlier.” Supreme state you have to attain.”
The mother thus realized that Farid had So the mother sent Baba Farid to the
mastered the ‘shabad’ (Holy word). Recite forests to do meditation and practise
any ‘shabad’ (Holy word or hymn) with faith, austerities and penances, to perform ‘Kasht
repeat God’s Name, recite any hymn in the yoga’. He said, “Mother! I do not know how
prescribed manner and with determination, to practise penances and austerities? Kindly
you will be able to master it. Farid’s mother tell me about them.”
wanted to test him again. One day, she said
to him, “Son! there are no food provisions The mother said, “Farid! observe the
in the house today. When you finish with ascetics practising austerities in the forest.
your worship of God, ask Him to give us I enjoin upon you to follow three
a day’s food provisions.” She herself went instructions – “First, live in a fort; don’t
come out of it. Secondly, sleep on soft

silken mats; thirdly, eat soft pudding and One day, he was standing in the jungle.
delicacies of 36 kinds.” Farid was confused A blacksmith came there early in the
and said, “Mother! I haven’t followed a bit morning. He was carrying a pitcher on his
of what you have said. On one hand, you head, and an axe on his shoulder. It was
are sending me to the forests; who has early dawn and visibility was poor in the
made forts there? Who will give me soft mist, and Farid was standing beside a tree.
silken mats to sleep on? And who will The blacksmith thought, “This tree is dry:
serve me delicacies of 36 kinds?” let me fell this one.” To see whether the
The mother said, “O Farid! the saints tree was dry or wet, he hit with the handle
and holy men among whom you are going of the axe. When Farid was hit with the
are not going to explain to you things in axe-handle, his deep meditation was
detail. They will give you hints and make disturbed. But he did not react at all; he
abstruse remarks. You will have to did not utter any imprecation or curse. He
understand and fathom them. The fort is realized, “This man too is wandering in
one where holy men assemble and meditate search of something and I too am engaged
on God. Stay with them, because away in a search. The search of both of us is
from them you will be assailed by ‘Maya’ equal but there is a difference between our
(mammon). ‘Maya’ does not fail to enamour searches. Such is the edict –
a saint who is living alone. Delicacies of 36 Refrain: My brother! may not thou kill
kinds means that when you are extremely me for your search is for coal ….
hungry, then even bare hard bread will èÅðéÅ - ÇÕå¶ îÅð é ×òÅÂÄ î¶ð¶ òÆðé»,
taste sweet. Those who eat delicacies or åËù íÅñ Õ¯ÇñÁ» çÆÍ - B, B.
î¶ð¶ ÇêÁÅð¶, åËù íÅñ Õ¯ÇñÁ» çÆ -B, B.
rich foods have to take medicines from
ÇÕå¶ îÅð é î¹ÕÅÂÄ î¶ð¶ òÆðé»,.... -B.
doctors. When ghee (butter) and milk is not
digested, the doctors prescribe digestive ‘With an axe on his shoulder and water-
powders and medicines. Sleeping on silken pitcher on his head, the blacksmith is ready
to cut the tree.
mats means that those who sleep on them
Farid, I long for my Spouse, while you
do not get sound sleep. They go to doctors (blacksmith) long for charcoal.’ P. 1380
and complain, “Doctor! please give me
Õ¿Çè Õ°ÔÅóÅ ÇÃÇð ØóÅ òÇä ÕË Ãð¹ ñ¯ÔÅð¹¨
some sedative so that I may get sleep.” On ëðÆçÅ ÔÀ° ñ¯óÆ ÃÔ¹ ÁÅêäÅ å± ñ¯óÇÔ Á³Ç×ÁÅð¨
the other hand, when God’s worshippers
who remain absorbed in meditation and Farid Ji said, “Brother! you are looking
prayers feel sleepy, they are able to sleep for something. I too am engaged in a search
soundly even on bare earth, clods and for something.” So Baba Farid was engaged
pebbles.” So the mother sent Baba Farid to in this type of rigorous penance and
the forests to practise penances and meditation; he had given up eating and
austerities. He practised several austerities. drinking. On that occasion, he uttered the
He kept standing for days together. He following ‘sloka’ - –
hung himself in the well for long periods ‘Farid, my bread is made of wood and
of time because he was practising ‘Hatha hunger is my cooked vegetable.
They, who eat buttered bread, shall suffer
yoga’ (a type of yoga involving penances
great pain.’ P. 1379
and austerities). He did all this with the
ëðÆçÅ ð¯àÆ î¶ðÆ ÕÅá ÕÆ ñÅòä° î¶ðÆ í¹Ö¨
hope that he might meet God.

ÇÜéÅ ÖÅèÆ Ú¯êóÆ Øä¶ ÃÔÇé×¶ ç¹Ö¨ who meditates on the Name Divine. Both
We should not think that practising have contrary effect or influence. The hermit
tolerance or forbearance is a needless invokes curse, while God’s devotee wishes
activity. Self-mortification and renunciation well to all, and grants boons and blessings.
are essential for a spiritual seeker, but it The recluse Farid did not like the chirping
should be done with restraint and of the sparrows. He became angry and felt
moderation. Without practising forbearance uncomfortable. He looked up and said, “O
or tolerance the seeker becomes indolent. sparrows! may you die.” Instantly all the
But Guru Sahib says that if the seeker sparrows died and fell down upon the
depends only on practising penances and earth with a thud.” He observed that he
austerities, that too is wrong. No doubt, had done something wrong and sinful. It is
austerities must be practised. When he gets God who grants life and takes it away.
up early in the morning, isn’t it a kind of “What a sinful deed have I committed!” he
self-mortification or penance? When all are thought. He was filled with remorse, and
fast asleep, he is sitting practising Divine said, “May the sparrows come back to life!”
Name meditation. He bathes in cold water, They came back to life, when he expressed
when all are shivering; this too is practising this wish. He was pleased to find that he
austerity. Without practising austerity, man had attained the power to perform miracles
becomes lazy. Food also should be taken in and could both kill and revive creatures.
keeping with one’s state of health. Food While on the move, Baba Farid came
should be provided to the body with which out of the forest. On the raised platform
you have to attain to God; don’t keep it around a well, he saw a 22 year old girl
famished. But at that time, the mental state drawing water with a bucket, and then
and inclination of the non-attached persons spilling it. He said to her, “Daughter, give
is peculiarly their own. Owing to fondness me water to drink; give water to a
and longing for God, they are more inclined holyman.” He had some sense of pride in
towards practising tolerance and him: “I am a recluse. I should be treated
moderation. with respect and honour. I have the
So, while practising meditation and miraculous power to kill and revive.” The
penance, Baba Farid gave up his daily food. girl did not pay any attention to him. He
As a result he became thin and emaciated. stood there watching her. In the meanwhile,
Then, one day, he thought of going to see when a stranger came there, that girl gave
his mother for twelve years had passed. On him water to drink. Baba Farid said again,
his way home, when he was passing “Daughter! the holyman is standing thirsty;
through a forest, and a human habitation give him water immediately.” There was
was close by, he thought of finding out, dignity and authority in his speech. On
whether or not he had acquired some hearing him, the girl said, “Old man! here,
spiritual powers. He was sitting under a there are no sparrows which you can kill
tree. It was a very thick tree; a large number and revive.” When he heard these words
of sparrows were resting on it at noon-time. from the girl’s mouth, he felt a current pass
But out of joy, they were singing in their through his body – “She is drawing water
own bird-language. While anger increases in here, while I performed this miracle at a
the heart a recluse, love does in the one distance of ten miles from here?” He forgot

everything; he no longer felt thirsty; his caught fire and itself it got extinguished.”
thirst was gone. He had only one desire and Baba Farid realized, “This woman
that was to know why she was drawing possesses great power. This is called the
water and spilling it. He felt that she was power of being pure or chaste and being
spiritually higher than him. He sat there. faithful to one’s husband.” Holy
That girl kept throwing water slowly and congregation! there is another illustrative
then called out, “O holy man! come now story in religious chronicles.
and drink water.” There has been a sage named Mandav.
Farid said, “Daughter! my thirst has He used to practise rigorous penances and
been already quenched. Now, I do not austerities. He was a great hermit like Baba
need water. First, you should tell me how Farid. One day, he was sitting in deep
you came to know that I had killed meditation. Some thieves, going for
sparrows and then revived them.” The committing burglary, made a promise of an
woman said, “Holy man! we are females. offering to him if they succeeded in their
We cannot practise meditations, penances mission. They committed a theft at the Raja’s
and austerities like you. We cannot leave palace and while returning wondered,
home. We are married and have to stay at “What should we offer to the holy man?”
home. Holymen tell us that if we treat our They put the queen’s necklace round his
husband as God and he remains devoted to neck. He was sitting in a deep trance and
God and we serve him sincerely, he did not know what had been put round his
acquires spiritual powers and gains neck. The Raja’s soldiers came and caught
enlightenment and understanding. Ever him for theft. At once, orders were issued
since my marriage, I have treated my to hang him. What daring to commit a theft
husband as God. He too is devoted to God; in the king’s palace! He pleaded repeatedly,
he gets up early in the morning and “I am a recluse; I practise meditations and
practises Divine Name meditation. I serve penances. Mandav is my name.” But
him. As a result, my eyes have been nobody listened to him. They said, “Stolen
opened and I can see your sparrows as goods have been recovered from you. So
well as the place where I am conveying this you are the thief.” He was sent to the
water.” gallows, but owing to the power of
Baba Farid said, “Daughter! I haven’t penances and austerities, he did not die,
acquired this insight. Kindly tell me what and kept hanging. He went to Dharamraj
for you were spilling water.” (the Righteous Judge) and said, “I will
invoke a curse upon you. I have done no
She said, “Holyman! my sister has gone wrong and yet such a serious accusation has
to attend a holy congregation. Her house been levelled against me. What have you
caught fire and I have put out the fire by done to me?” Dharamraj (the Righteous
throwing water on it. You may go and see Judge) said, “O holy man! I have no power
for yourself.” or authority to punish an innocent person.
Baba Farid was surprised. He visited This is the principle of Lord God.
that village and verified that woman’s According to that rule, you do deeds. Some
statement. He asked the villagers what had of the fruit of actions is given to the people
happened. They said, “The house itself in this world itself, the rest is settled here

in the world hereafter. So whatever is may have to repent in the end.’ P. 918
happening is in accordance with God’s ÁËÃÅ Õ¿î¹ îÈñ¶ é ÕÆÚË ÇÜå¹ Á³Çå
commands. Do not blame me for it – êÛ¯åÅÂÆÁË¨
Refrain: O man! your actions must bear So, do not do any such thing which
fruit; you may have to regret later. The second
Unaccounted they remain not are – ‘Pralbadh karam’ (deeds that are fated
ever. or destined). When we take birth in this
èÅðéÅ - ëñ Çç¼ÇåÁ» ìÅÞ éÅ ÜÅäÅ, ëñ Çç¼ÇåÁ», world, we come with some deeds which are
ëñ Çç¼ÇåÁ» ìÅÞ éÅ ÜÅäÅ, writ in our fate or destiny. These deeds
å¶ÇðÁ» Õðî» é¶ ì¿ÇçÁÅ, ì¿ÇçÁÅ, cannot be avoided. There is no escape from
å¶ÇðÁ» Õðî» é¶, ëñ Çç¼ÇåÁ»......-B.
them. Man has to suffer them. Third are –
‘Of D learn:
Blame none; your evil deeds alone are to ‘Sanchit Karam’ (cumulative deeds). Millions
blame. of such deeds are lying accumulated in our
What I have done have I obtained – on none account. Do we have to suffer them too?
else cast blame.’ P. 433 Guru Sahib says:
ççË ç¯Ã¹ é ç¶À± ÇÕÃË ç¯Ã¹ Õð¿îÅ ÁÅêÇäÁÅ¨ ‘The Guru’s word consequences of millions
Ü¯ îË ÕÆÁÅ Ã¯ îË êÅÇÂÁÅ ç¯Ã¹ é çÆÜË Áòð ÜéÅ¨ of misdeeds annuls.’ P. 1195
He (Righteous Judge) said: “I do ×¹ð ÕÅ Ãìç¹ ÕÅàË Õ¯Çà Õðî¨
nothing on my own.” The sage said, “But If you gain enlightenment and realize
then, what wrong have I done?” God’s Name, then all your misdeeds are
He said, “In the previous birth, when destroyed in the same manner as does a
you were four years old, you happened to seed with heat and dampness. It gets burnt
catch a grasshopper. You took a long thorn and never sprouts. So all misdeeds are
and pierced the grasshopper’s stomach destroyed by practising Divine Name
through and through. As a result it died meditation. As regards the evil actions we
painfully. It is as a return for that deed that perform daily, we should stop them. So do
you have to die in this birth on the not do any deeds for which you may be
gallows.” held accountable –
‘Farid, if thou hast keen understanding,
Many devotees often say, “Sir, such Blacken not thy life’s record.
and such person does a lot of ‘path’ (reading Look into thy life, what thy deeds are.’
of Gurbani), renders service too; why has P. 1378
such a tragedy happened with him?” ëðÆçÅ Ü¶ å± ÁÕÇñ ñåÆë¹ ÕÅñ¶ ÇñÖ¹ é ñ¶Ö¨
“Brothers! it is the result of one’s deeds of ÁÅêéó¶ Ç×ðÆòÅé îÇÔ ÇÃð¹ éÆò» ÕÇð ç¶Ö¨¹
previous birth – So, why do you commit black or evil
‘No escape is without suffering the deeds for which you have to give account?
consequences of actions, The deeds which have come with our
For powerful is the rule of actions.’ human birth – honour, dishonour and
í¯×¶ Çìé íÅ×¶ éÔÆ Õðî×åÆ ìñòÅéÍ poverty, we should undergo them
Deeds are of three types. One are the cheerfully or uncomplainingly. You had to
deeds we are performing daily. Do them suffer this ignominy and punishment
only after careful thinking. because it was included in your fate.” He
‘Do thou not ever such a deed of which thou (Sage Mandav) said, “I will invoke a curse

upon you.” “Why?” said the Righteous universe, Brahma, Shiva, Vishnu etc. and
Judge. He said, “I was only four years old. prayed to them to grant the boon of life to
No blame alleges to a boy of four years. her husband. She said, “I have stopped the
Deeds done by a child of upto five years operation of the cosmic order, worldly order
allege to the parents. There is no law that and routine. On the other hand is the saint’s
can punish a child; it is the parents who are word which cannot be avoided.” Both
punished.” At this the Righteous Judge things came to pass. At this the gods came
said, “Now pardon me, sir. I shall to her and said, “O daughter! let the sun
immediately put up this issue before the rise. We shall put life into your husband
Akal Purkh (Timeless One, God). In future, again.” The sun rose and he passed away.
I shall abide by whatever instructions He Then life was infused into him and he was
gives. The blame for the wrong done by a gifted a healthy body too. So, this is called
child of upto five years alleges to the the penance or austerity of a virtuous
parents, while that of more than five years woman faithful to her husband. Everybody
alleges to him (the doer).” knows about Princess Rajni. There have
Thus he was hanging from the gallows. been many other women in history, who
In the meantime, there came a woman gained countless powers by remaining
carrying a basket on her head in which lay faithful to their husband.
her ailing husband, an emaciated skeleton I had told the story of the woman from
of bones. She went from door to door Kabul, who, during the ‘Kar Sewa’
begging alms. Nobody gave her shelter. She (voluntary service) of Amritsar ‘sarovar’
placed the basket under the scaffold which (pool), used to come daily for rendering
she did not notice as it was dark. She service by riding the holy Word; she used
herself lay beside it to guard it lest some to return after doing service. At intervals,
beast should come and carry it away. In a she used to act as if she was rocking a
half-awake state, she guarded her husband child’s cradle. The Sikhs talked about this
and served him. When she got up to leave, to Guru Sahib and asked, “Sovereign! who
her basket touched the gallows. As the is this woman?” Guru Sahib said, “Brothers!
gallows shook, Sage Mandav hanging from this woman comes daily from Kabul. She
it felt pain. At this he said, “Who are you comes after sending her child to sleep.
that have caused me pain? I invoke this From here she suckles the baby and from
curse upon you – may the one you are here itself, she sends him to sleep by
carrying in the basket die before sunrise.” rocking his cradle, and after rendering
She said, “O holy man! it is your sweet service goes back before her husband
will. You are proud of having undergone returns home. She has taken his permission
penances and austerities. But if I am a truly for this. Tomorrow bring her to me.” Next
virtuous woman faithful to her husband, day, when the Sikhs brought her into Guru
then the sun itself will not rise, and the Sahib’s presence, he said, “Daughter! how
entire cosmos will cease in its movement.” and from where have you acquired this
Ten days passed, and the sun did not rise power?” She said, “O Sovereign! Guru
which caused uproar and upheaval in the Nanak Sahib had visited our house. He
entire heaven. She went to the Lord of the bestowed the gift of the Name Divine on
my father as well as my father-in-law. He

cast his gracious glance on my husband and Kabit Swaiyyas, Bhai Gurdas Ji, 645
since then he has been devoted to and ÜËÃ¶ åÀ° êêÆÔÅ ÇêÌï ÇêÌï à¶ð Ô¶ð¶ ìÈ¿ç,
aligned with the Guru’s abode. He is a òËÃ¶ êÇåìÌåÅ êÇåìÌå êÌÇåêÅñ ÔË¨
devout and noble man, and in my thinking [Note: Rain falling in the light half of
he is God Himself.” It is a matter of the lunar month of Asaarh (June – first half).]
Gursikh’s thinking. In his eyes – ‘The Guru
The rainbird continues crying for its
is God and God is the Guru, O Nanak. There
beloved all the time; why? So that it may
is no difference between the two, my brother.’
get a ‘swanti’ drop of rain. A virtuous
‘I have churned the body ocean and I have
woman abides by the vow of fidelity to her
husband. She does not entertain any wrong
The Guru is God and God is the Guru, O
Nanak There is no difference between the or ill thought about her husband. She never
two, my brother.’ P. 442 thinks of another man.
Ãî¹¿ç¹ Çòð¯Çñ ÃðÆð¹ Ôî ç¶ÇÖÁÅ ÇÂÕ òÃå° Áé±ê ÇçÖÅÂÆ¨ ‘Just as seeing a burning lamp, the moth
×¹ð ×¯Çò¿ç¹ ×¹̄Çò¿ç¹ ×¹ðÈ ÔË éÅéÕ í¶ç é íÅÂÆ¨ burns in its flame,
Similarly, a virtuous woman loves her
So, only if there is so much faith in the
husband and abides by vows of love and
Guru that he (the Guru) is God Himself that devotion for her husband.’
the Name Divine comes to abide in the Kabit Swaiyyas, Bhai Gurdas Ji, 645
heart and mind – ÜËÃ¶ çÆê Ççêå êå¿× ê¶ÇÖ ÜÉÅðÅ ÜðË,
Refrain: He, in whose heart is faith in the åËÃ¶ ÇêÌÁÅ êÌ¶î é¶î êÌ¶îéÆ Ãî·Åð ÔËÍÍ
Ãî·
Guru …. Just as, on seeing a lamp burning, the
èÅðéÅ - ×¹ð ÕÆ êðåÆå ÜÆ, moth goes towards it and burns in its
ÇÜÃç¶ îé ÇòÚ ÔË íÅÂÆ -B, B. flame, similarly, a faithful and virtuous
ÇÜÃ ç¶ îé ÇòÚ ÔË íÅÂÆ -B, B.
×¹ð ÕÆ êðåÆÇå ÜÆ, ............-B.
woman loves her husband, and wishes to
lay down her life in his place.
‘He, in whose heart is faith in the Guru,
‘Just as a fish dies immediately on coming
That man comes to meditate on the Lord.’
out of water.
P. 283
Similarly, a virtuous woman on separation
ÜÅ ÕË îÇé ×¹ð ÕÆ êðåÆÇå¨ ÇåÃ¹ Üé ÁÅòË ÔÇð êÌí¹ ÚÆÇå¨ from her husband, dies due to pangs of
“O Sovereign! I have so much faith in separation.’
my husband that I regard him as God Kabit Swaiyyas, Bhai Gurdas Ji, 645
Himself. So, with your grace, this power Üñ ÃË ÇéÕÇÃ ÜËÃ¶ îÆé îÇðå ÜÅå åÅå,
has come into me from that faith in him that ÇìðÔ Çìï¯× ÇìðÔéÆ ìê¹ÔÅð ÔË¨
by mere wishing I can go wherever I like.” Just as, when a fish is taken out of
So Guru Sahib says, “Mark dear water, it dies instantly, similarly, a virtuous
brother! a virtuous woman faithful to her woman living in separation from her
husband does so much meditation and husband cannot bear separation.
penance that she comes to acquire spiritual ‘They are not called ‘satis’, who burn
powers greater than a holy man.” themselves with their husband’s corpses.
Nanak, they are known as ‘satis’, who die
‘Just as a rainbird crying – ‘Beloved’! with the sheer shock of separation.’ P. 787
Beloved! pines for a ‘swanti’ drop of rain,
Similarly, a virtuous woman remains
ÃåÆÁÅ Â¶ÇÔ é ÁÅÖÆÁÇé Ü¯ îÇóÁÅ ñÇ× Ü¦Çé¨
éÅéÕ ÃåÆÁÅ ÜÅäÆÁÇé ÇÜ ÇìðÔ¶ Ú¯à îð¿Çé¨
faithful to her husband?’

When Sant Pipa’s wife heard about his This time, he gave up eating and drinking
passing away, she could not bear the shock and practised rigorous austerities again, and
and died. Similarly – became a skeleton of bones. Sometimes he
‘Truly virtuous is called the woman who suspended himself in a well, sometimes lay
living in separation from husband abides by on pebbles and stone, sometimes stood on
the vows of love. one leg, sometimes with hands raised and
One among million is found a woman of sometimes in other postures. He became
such conduct.’ completely emaciated. At that time, this
Kabit Swaiyyas, Bhai Gurdas Ji, 645 thought came into his mind that he might
ÇìðÔéÆ êÌî
¶ é¶î êÇåìÌåÅ ÕË ÕÔÅòË, die any moment, and yet he had not got a
ÕðéÆ ÕË ÁËÃÆ Õ¯Çà îè¶ Õ¯À± éÅð ÔËÍÍ glimpse of God. So he made the following
Bound in the vows of love lives a utterance–
virtuous woman faithful to her husband – Refrain: Though the body has dried up
‘One among millions is a woman of such into a handful of bones, God
conduct.’ One among millions is such a hasn’t come as yet,
woman who loves her husband and is My dear, God hasn’t come as
faithful to him, who does not utter a bad yet.
word about him and have dislike or hatred èÅðéÅ - åé Ã¹Õ ¼ Õ¶ Ô¼â» çÆ î¹á
¼ Æ Ô¯ Ç×ÁÅ,
for him even by mistake. The woman, who ÁÜ¶ òÆ éÅ ð¼ì ìÔ¹ÇóÁÅ-B, B.
was drawing water from the well, said to î¶ð¶ ÇêÁÅð¶, ÁÜ¶ òÆ é ð¼ì ìÔ¹ÇóÁÅ -B, B.
Farid Ji, “O holy man! we, women have åé Ã¹Õ Õ¶ Ô¼â» çÆ î¹¼áÆ Ô¯ Ç×ÁÅ ....-B.
not been instructed to observe these fasts ‘Farid penance has left my body a skeleton;
and penances, to hang upside down in a Crows peck at my soles.
well. We have been instructed to follow a God still has not revealed Himself –
very simple and easy path that if we serve Such is my destiny.’ P. 1382
and worship our husband as God, we will ëðÆçÅ åé° Ã¹ÕÅ Çê³Üð¹ æÆÁÅ åñÆÁ» ÖÈâ ¿ ÇÔ ÕÅ×¨
acquire spiritual powers.” ÁÜË Ã¹ ðì¹ é ìÅÔ¹Çóú ç¶Ö¹ ì¿ç¶ Õ¶ íÅ×¨
His physical state became such that his
All pride of Farid was shattered and he
complexion became black. The ‘koel’ (Indian
looked with downcast eyes. He said,
cuckoo) was singing sweetly. Farid Ji
“Daughter! you live at home, wear nice and
looked at the ‘koel’ and said, “O koel! your
beautiful clothes, and yet you have
colour is black and so is mine. Your
surpassed me in spirituality. I have
entreating voice seems to be an expression
achieved nothing.” He returned home.
of the pain of separating from your love; it
When his mother combed his hair, he felt
is an entreaty, a supplication. My utterance
pain and made a hissing sound – “Mother!
too is a desperate entreaty. Can you tell me
the hair are tangled; comb gently.” She said,
something and share your anguish with
“Farid! what did you eat in the forest?” He
me? Why are you black?
replied, “I used to remove leaves by
rubbing the tree-shoots and ate them.” She ‘O black cuckoo! what qualities have
rendered thee black?’ P. 794
said, “Did the trees not feel any pain? Go
back to the forest. You have not achieved ÕÅñÆ Õ¯ÇÂñ å± ÇÕå ×¹é ÕÅñÆ¨
anything as yet.” His mother sent him again She said, “O Farid! I have been burnt
to practise more penances and austerities. by separation from my beloved. I have

been struck by the pangs of separation from Â¶ ç¹ÇÂ éËéÅ îÇå Û°ÔÀ° Çêð ç¶Öé ÕÆ
my beloved. It is this separation which is ÁÅÃ¨
causing me pain and suffering.” I am still hopeful –
In this way, such was the state of Baba ‘Pray crow, peck not at my body; fly off
Farid – from where thou art settled.
Swallow not the flesh of this body wherein
‘Farid penance has left my body a skeleton; is lodged the Beloved.’ P. 1382
Crows peck at my soles.
God still has not revealed Himself –
ÕÅ×Å ÚÈ¿Çâ é Çê³ÜðÅ ìÃË å À°âÇð ÜÅÇÔ¨
Such is my destiny.’ P. 1382
ÇÜå° Çê³ÜðË î¶ðÅ ÃÔ¹ òÃË îÅÃ¹ é ÇåçÈ ÖÅÇÔ¨
ëðÆçÅ åé° Ã¹ÕÅ Çê³Üð¹ æÆÁÅ åñÆÁ» ÖÈâ ¿ ÇÔ ÕÅ×¨ At this came a voice (from the
ÁÜË Ã¹ ðì¹ é ìÅÔ¹Çóú ç¶Ö¹ ì¿ç¶ Õ¶ íÅ×¨ unknown) –
‘Thou needst not burn thyself like the oven
‘Thou crow pecking at my emaciated body,
nor put in flames thy bones:
Why torture thy poor limbs?
Pray touch not these eyes,
Behold the Beloved in thy own heart.’
So I have sight of the Beloved.’ P. 1382
P. 1384
ÕÅ×Å Õð¿× ãã¯ÇñÁÅ Ã×ñÅ ÖÅÇÂÁÅ îÅÃ¹¨
Â¶ ç¹ÇÂ éËéÅ îÇå Û°ÔÀ° Çêð ç¶Öé ÕÆ ÁÅÃ¨ åé° é åêÅÇÂ åé±ð ÇÜÀ° ìÅñä° Ôâ é ìÅÇñ¨
ÇÃÇð êËðÆ ÇÕÁÅ ë¶ÇóÁÅ Á³çÇð ÇêðÆ ÇéÔÅÇñ
ÇéÔÅÇñ¨¨
You are pecking at my body and
The Lord abides in you; seek Him –
eating away the flesh. You are coming
towards my eyes; please, don’t gouge my Refrain: O dear, why searchest thou God
in jungles,
eyes, because I am still hopeful of having
For He abides within yourself.
a glimpse of the Beloved Lord.’ In this
èÅðéÅ - ÇêÁÅð¶ ÜÆ, Ü¿×ñ» ÓÚ ÕÅÔù ãÈâ ¿ çËº-B, B.
manner was Farid entreating, when he heard
ð¼ì òÃçË Á³çð å¶ð¶ -B, B.
a voice from the unknown – “O Farid! ÇêÁÅð¶ ÜÆ, Ü¿×ñ» ÓÚ ...-B.
seeing your strenuous endeavour, I feel
pity for you but the path you have chosen ‘Farid, why wanderst thou over wild places,
Trampling thorns under thy feet?
is that of practising rigorous penances and
God in the heart abides:
austerities. It is a very long ant-path. Adopt Seek Him not in lonely wastes.’ P. 1378
some other path; in this way, you are
ëðÆçÅ Ü¿×« Ü¿×« ÇÕÁÅ íòÇÔ òÇä Õ¿âÅ î¯óÇ¶ Ô¨
destroying your body.” Holy congregation! òÃÆ ðì¹ ÇÔÁÅñÆÁË Ü¿×« ÇÕÁÅ ãÈãÇ¶ Ô¨
it is in this manner that Farid makes
God abides within you. Go into the
desperate entreaties; recite lovingly –
refuge of the Perfect Holy Preceptor. God
Refrain: O crow, don’t touch these two
is not attained through Hatha Yoga (a type
eyes,
I hope to see my Beloved.
of yoga involving austerities and self-
imposed physical strain). The path of ‘Hatha
èÅðéÅ - ú ÕÅ×Å, ÇÂÔ ç¯ÇÂ éËéÅ îÇå Û¶Çóú -B, B.
îËù Çêð ç¶Öä çÆ ÁÅÃ-B, B. Yoga’ is very long. The simple and easy
ú ÕÅ×Å, ÇÂÔ ç¯ÇÂ éËéÅ îÇå Û¶Çóú-B. path is that of service of the Guru, loving
attraction (for him and the Lord), abiding
Thou crow pecking at my emaciated body,
faith in him and love for truth.
Pray touch not these eyes, Guru Nanak Sahib said to Raja
So I have sight of the Beloved.’ P. 1382 Shivnabh, “O king! one is this path, which
ÕÅ×Å Õð¿× ãã¯ÇñÁÅ Ã×ñÅ ÖÅÇÂÁÅ îÅÃ¹¨ is outlined above, the second one is called

‘Raj Yoga’ (spiritual pursuit without knowledge through the sense of touch and
practising asceticism or renunciation). It is accept their existence in our mind,
a little easier but even then, there is one constitute ‘Parmaan birti’ (tendency of
thing in it that through body and mind, man depending on empirical proof or evidence).
has to purify all his actions; he has to make Proofs are of many types – conjectural or
all his activities of mind pure and chaste. estimated proof, revealed proof, perceived
As long as body and mind are not made proof, word proof etc. These proofs are the
pure, his consciousness is not uplifted; it subjects of mind’s inclinations. The second
remains entangled in the mundane world. tendency or inclination is ‘vipraya birti’
In this method (Raj Yoga), inclinations of the (tendency to give description contrary to
mind have to be concentrated. ‘Yoga’ means existing knowledge). From it emerges false
‘to be joined’ or ‘aligned’ with the Lord. By or illusory knowledge; for example, when
being joined are annulled the five torments the rays of the moon fall on a sea-shell, it
within man, because of which the whole shines like silver. In reality it is a shell, and
world is suffering and wandering about regarding it as silver is false or illusory
deluded in strife and conflict. knowledge, such as seeing flowing water on
Mind’s inclinations are five in number. bare ground in the months of May and
Preventing them from their sinful June, mistaking a string lying in the dark
indulgence and focusing them on one goal for a snake, thinking that there are two
or object is called ‘Yoga’ (asceticism). moons after seeing it with a squinted eye.
Restraint or control over mind’s inclinations Imagining a contrary quality or object in
is called ‘yoga’. There are several ways and something is called ‘vipraya biriti’.
means to achieve it. Third is ’vikalap birti’ (tendency to look
There are five inclinations of the mind. for alternatives). It finds difference or
They are: (i) Parmaan birti (tendency of variation in the identical, and identicalness
depending on empirical proof or evidence), in contariness, just as egoism creates about
(ii) Vipraya birti (tendency to give description God. Fourth is ’nindra birti’, which describes
contrary to knowledge), (iii) Vikalp birti the bliss experienced in a state of sound
(tendency to look for alternatives), (iv) sleep. It is lacking in wakefulness and
Nindra birti (tendency to sleep), (v) Smiriti dreamy state. In this mental state, man
birti (tendency to be reminiscent). These are remembers “ I am feeling extremely sleepy;
the chief inclinations or predilections; I am sound asleep etc.”
otherwise, since there are innumberable Fifth is ‘simriti birti’ (tendency to be
things in the world, they give birth to reminiscential). Residual proclivities of what
countless inclinations of the mind. It is the we see, read and hear in the wakeful state
natural characteristic of mind’s inclinations become imprinted in our memory like a
that they produce proclivities or habits in film, which we continue to remember even
accordance with their respective subjects. with the passage of time. While doing
Those things or objects which we see worship or practising Divine Name
with the eyes, hear with the ears, smell with meditation, pictures of the past, words we
the nose, taste with the tongue, touch with have heard and places we have visited flash
the limbs and thus gain perceptual before our mind’s eye. This tendency does

not let the practitioner of Divine Name ignorance. It is ignorance which gives birth
meditation concentrate his mind. The to torments like ‘asimita’ (pride in one’s
process or activity to restrain and pacify body, wealth etc.), ‘raag’ (love for material
these tendencies through rigorous and things), ‘dwesh’ (enmity), and abhinivesh
determined evendeavour is called spiritual (wilfully and knowingly doing unworthy
practice or discipline, and its deeds). In short, regarding untruth as truth,
accomplishment is called ‘yoga’ (union with transient as permanent and profane as
the Lord). sacred is called avidya (ignorance). This
Raja Shivnabh! for engaging in gives birth to the remaining four torments.
devotional worship and Name meditation, The result of the ‘Three attributes’ shows
mind’s concentration is a very essential the existence of the ‘Supreme Element’
means. Mind is like a river in which mental (Comprehensive Mind). From the ‘Supreme
tendencies or inclinations are continuously Element’ is born the ‘Complete Ego’. One
flowing day and night. This keeps the mind manifests itself in several minds and
mind disturbed and troubled. The stream of assuming various forms constitute the
these tendencies flows towards two seas. world. Reflected from the Sentient Being,
One stream is flowing fast like a torrent every single mind imbibes ignorance from
surging with waves towards the world- which is born ‘asimita klesh’ (torment of pride
ocean. The second stream is flowing gently in one’s body, wealth etc.). This torment
and slowly but continually towards the confirms and imprints ‘I-feeling’ or egoism
ocean of bliss and liberation. Worldly in the body and sense organs. The sense of
people are swimming towards the ocean of ‘I’ and ‘mine’ becomes strong in a person.
sinful sensual pleasures which is bitter, Man develops attachment for those who are
brackish and foul-smelling, but spiritual benefactors or supporters of this sense of ’I’
seekers are going towards the ocean of and ‘mine’.
bliss. After the ‘jeev sense’ (sense of sentience)
Practising restraint over all the becomes firmly ingrained in the body and
inclinations or tendencies and renunciation its organs, mind and intellect, one starts
depend on firm devotion. Determination, getting joy and comfort from some persons,
Guru’s company and the company of the and becoming attached to them is called
holy are extremely essential. All these ‘raag’ (attachment). This torment is born out
dispositions of the mind give birth to of ‘asimita’ (taking pride in body, wealth
torments which cause suffering. Divine etc.). For those things and persons from
Name practitioners have admitted the whom one gets pain or suffering, one
existence of five torments which can be develops enmity and bitterness, which is
cured through regular Divine Name ‘dwesh klesh’ (torment of enmity or malice).
meditation. The fear or apprehension of death or
destruction which continues to trouble the
‘Avidya’ (ignorance, or not mind is called ‘abhinivesh klesh’, (wilfully and
understanding the reality) is the mother of knowingly doing unworthy deeds).
all these torments. Taking pride in
attachment etc. and insentient or material All these torments are the outcome of
things like one’s physical body is called deeds done with some object or desire

under the fulfilment of which the ‘jeev’ (sentient being, man) constantly suffers the pain
of birth and death and reaps the fruit of the actions sown or done by him.
Lord Kishna says, “O son of Kunti! whatever strong desire this ‘jeev’ (sentient being)
harbours in his memory at the time of death, accordingly does he obtain the next birth
or incarnation. The ‘jeev-atma’ (soul) given to violence and meat-eating, wherever it is re-
born, will get a violent existence. His next journey or existence shall be according to the
principle – ‘As is the desire, so is the next life or existence.’
‘Jeevatama’ (soul) is the master of the chariot; the body is the chariot, while the intellect
is its charioteer and mind its reins or bridle, sense organs are the steeds and their path
in the world is full of sinful sensual pleasures.”
Guru Nanak Sahib said, “O king! all the five torments are obstructions on the path
of God or spirituality. You can get total riddance from them only by becoming fully
absorbed in Divine Name meditation or recitation. Such is the Gurbani edict –
‘Contemplate the Lord and by contemplation obtain bliss. Thereby shall be effaced the evil and
suffering of thy body.’ P. 262
ÇÃîðÀ° ÇÃîÇð ÇÃîÇð Ã¹Ö¹ êÅòÀ°¨
ÕÇñ Õñ¶Ã åé îÅÇÔ ÇîàÅòÀ°¨
One code of conduct is that which the preceptor of a religion enjoins upon the
individual when he embraces it. The other code relates to the person’s self – partly body
and partly mind. It is absolutely essential to abide by these rules. All great holymen have
described them in their thoughts and ideas. Lord Budha has also stated the eight principles
of ‘Ashtang yoga’.
According to this, there are some deeds or activities which ought to be done, while
there are others which ought to be eschewed or given up because it is the thoughts and
ideas which mould a lofty character. Conduct and thinking are intimately related. The
following are the principles of ‘Ashtang yoga’:
1. True thinking or knowledge
2. True resolution or determination
3. True deeds
4. True speech or utterance
5. True or honest labour and earnings
6. True exercise
7. True Name recitation
8. True trance or deep meditation.
1. True thinking or viewpoint: There is an inseparable relationship between thinking
and conduct and character. Character or conduct stands on the foundation of thoughts and
ideas. True thinking is the first part of ‘yoga’. Some deeds are worth-doing. Then there
are deeds which should be eschewed or given up. These are divided into three parts: (i)

Kayak karmas (physical or bodily actions), (ii) Wachak karmas (deeds pertaining to speech),
(iii) Manas karmas (deeds pertaining to the mind).
Evil deeds not fit to be done Worth-doing deeds
Kayak Karmas (deeds done with the body)

i) Violence i) Non-violence
ii) Thieving ii) Not stealing
iii) Immorality or lechery iii) Chastity or celibacy
Wachak karmas (deeds pertaining to speech)

i) Telling lies i) Speaking truth
ii) Backbiting ii) Slander – free speech
iii) Bitter words iii) Sweet words
iv) Idle or non-sensical talk iv) Exercising restraint in speech
c) Manas Karmas (Deeds pertaining to the mind)

i) Avarice i) Eschewing avarice
ii) Thinking and wishing ill of all ii) Wishing for universal good and welfare
iii) Deceptive or illusory vision iii) True vision or viewpoint
2. True determination: True resolution is formed only if one has true thinking or
viewpoint. Man should form a strong determination that he will not desire the gratification
of sensual appetites, that he will neither cheat and betray anyone, nor commit violence
against anybody.
3. True speech or utterance: One should give up using harsh and bitter words,
backbiting and non-sensical talk.
4. True deeds or actions: One should, fully imbibe and follow the five principles of
peaceful co-existence [non-violence, truthfulness, celibacy, vegetarianism and teetotalism.].
5. True and honest labour: It is essential to engage in honest work. Giving up
dishonest living, man should be satisfied with honest earnings. His work should be such
that does not cause any pain or suffering to another person. He should not cheat by using
false weighing balance, short weights and another’s brand or trade name. He should not
indulge in bribery, prostitution, ingratitude, cunning, killing, enslavement, robbery, looting,
arms-trafficking, flesh-trade, human trafficking, drinking and selling of poisonous drugs.
He should engage in honest labour. He should use his honest earnings in a noble and
virtuous manner.
6. True exercise: It includes controlling sense organs, restraining evil thoughts and
harbouring and cultivating noble and virtuous thoughts.

7. True and virtuous recollections: Man eschewing falsehood. Not causing pain or
should ever lodge God’s glory and suffering to any creature with hands or feet
greatness in his heart and mind. It has four or in any other manner. (iii) Not indulging
forms: (1) Kaya (physical body), (2) Vedna in thieving or stealing. (iv) Practising
(Agony), (3) Chit (mind or intellect), (4) celibacy, (v) For a high class perfectly
Understanding the mystery of religion. One abstemious person, it is essential to
should comprehend their true form and renounce wealth and attendants. It is
keep their memory ever in the mind. essential to give up all sinful deeds and
i) Kaya (physical body) is made up distribute all surplus wealth among the
excrement, urine, hair, nails etc. needy.
ii) Vedna (mental agony) means Six chief methods of Hatha-Yoga are
understanding the presence and absence of essential for cleansing and purifying the
joy and sorrow. body. These are – dhoti, basti, neti, neoli, tratak
and kapalbharti.
iii) States of mind continue changing;
sometimes joy, sometimes sorrow, 1. Dhoti: It is of three kinds. Three inch
sometimes attachment, sometimes non- broad and 1½ yard long cloth strip is
attachment or renunciation, sometimes slowly taken into the intestines to cleanse
harbouring malice or envy, and sometimes them. This activity has to be performed very
free from it, sometimes harbouring fondness carefully. ‘Dhoti’ is of three types – vaari
and love and sometimes free from them. dhoti, brahm datun, and vass dhoti.
iv) Mind has several creeds or duties. 2. Basti: Basti is near the ‘mooladhar’
It realises itself sometimes in lustfulness, (anus). Water is taken in like enema and
sometimes in betrayal, sometimes in sloth, intestines are cleansed in this manner.
sometimes in anxiety, regret etc. 3. Neti: Nose is cleansed with a cotton
8. True meditation or trance: In string. This can be done with water also.
Buddhism, it is believed that liberation is 4. Neoli: This activity is an essential part
not obtained without knowledge. of ‘hatha-yoga’. Wind from the stomach is
Knowledge has been regarded as the chief taken out by rotating it. By this activity are
means of attaining nirvana (salvation or cured throat, spleen, sluggish liver, wind,
liberation). Knowledge is not gained until flatulence, dysentery, sprue and all other
the body has the ability to acquire it. For stomach disorders and ailments. All the
gaining knowledge and understanding, the three ailments of ‘vaat’ (wind) ‘pit’ (bile) and
body needs to be cleansed and purified. In ‘kuff’ (phlegm) are cured simultaneously.
Buddhism, for cleansing body and mind or 5. Tratak: Sitting on a piece of cloth in
intellect, special emphasis has been laid on a comfortable posture, eyes are fixed
‘sheel’ (gentlesness or propriety) and ‘smadhi’ without blinking on a black spot on a small
(deep meditation or trance). piece of paper in candle light. This activity
Similarly, in Buddhism, the following does not harm and is of many types.
five principles have been described as five 6. Kapalbhati: It is also of many types.
‘Maha-varat’ (religious vows or fasts): (i) Sitting in a comfortable posture, it is
Non-violence, (ii) Speaking truth and performed by breathing through both the

nostrils in the manner of ‘pranayam’ self about which we are ever negligent, and
(breathing exercise). These activities are that is remaining deprived of the Guru
quite elaborate but everybody cannot (Holy Preceptor) even after having got
perform them, because there is lack of time, human incarnation. Such is the Gurbani edict
place and clean air. Just as holy personages –
or founders of Buddhism and Jainism have ‘Those not contemplating the holy Name are
laid down their respective yogic practices, self-murderers.’ P. 188
similarly, revered sage Patanjali has éÅî¹ é ÜêÇÔ å¶ ÁÅåî ØÅåÆ¨
prescribed eight yogic activities of ‘raj yoga’ The one and only remedy of mental
which are – yum, nem, asan, secluded spot, violence is that after doing ‘nitnem’
pranayam, dhaarna, dhian and smadhi. There (reading/reciting Gurbani compositions
are ten ‘yums’ and ten ‘nems’. prescribed for daily reading for a Sikh), and
‘Yums – one is non-violence. It is of thought, practising Name-meditation, we have to
speech and action. pray to God with utmost sincerity and
Thinking ill of another should be regarded as humility – ‘O God! through Nanak, may Thy
violence of mind.
Name be exalted, and all prosper by Thy grace.’
Rude and impolite words may be called
violence of speech. It is I who am bad; you are pervading all
Third is physical violence. These should be beings. Do good to one and all. May I, my
eschewed without delay.’ family, the entire brotherhood, the country,
ïî - Â¶Õ ÁÇÔ¿ÃÅ ÜÅÇéï¶, îé ìÚ ÕÅÇÂÁÅ åÆéÍ the public, birds and animals, born of egg,
êð ÕÅ ì¹ðÅ ÇÜ ÇÚåòéÅ, îé ÕÆ ÇÔ¿ÃÅ ÚÆéÍ placenta and filth prosper!’ Prayer made to
ÇëÕÅ ì¯ñ çÖÅÇÂ ÔéÅòË, ÇÔ¿ÃÅ ìÚéé ÕÇÔ ñÆÜËÍ this Supreme God of the spiritual realm,
åÆÜÆ îÅðé ÜÆòé Õ¶ðÆÍ ÇåÁÅ×Ë ÇÂé Õ½ ÔÉË Çìé ç¶ðÆÍ considering Him to be all-pervasive, will rid
Yums: There are ten ‘yums’ (controls man of mental violence.
over the mind and sense organs). It is 2. Violence of speech: Rude and bitter
essential to follow them to tread on the words, taunts and jibes pierce one’s heart
spiritual path in order to reach the Divine and these are capable of producing bad
Portal. Although they have been laid down results. They, sometimes, become the cause
by saints and holymen, yet in Guru Granth of terrible wars as happened in the case of
Sahib, they collectively come within the Mahabharat. At Yudhister’s invitation
ambit of pure and pious deeds. Chroniclers Daryodhana came to the Pandava’s palace.
have referred to ‘yums’ and ‘nems’ in their Mistaking a wall for a door, when he hit
historical accounts. Their brief description is against it, and mistaking a wet place (pool)
given below: for a dry one, when he fell into water,
1. Ahimsa (non-violence). Violence is of Darupadi remarked, “A blind’s son is also
many types – mental violence, violence with blind.” Piqued at this, Daryodhna
speech and physical violence. Under mental committed the grave social crime of trying
violence come thinking ill of another, to disrobe her in the open court. And this
harming someone with the sharpness and became the cause of the Mahabharat war.
keenness of one’s intellect, or through the Rude speech breaks one’s heart. Remember
power of ‘mantras’ (recitation of chants). The God is present in all beings.
worst kind of violence is killing our own ‘Speak never a rude word to any – the Lord
Eternal in all abides:

Break no heart – know, each being is a ‘Nanak, by speaking dryly, the soul and body
priceless jewel. become dry (evil).
Each heart is a jewel; evil it is to break any; He is called the most evil of the evil and the
Shouldst thou seek to find the Beloved, break most evil is his reputation.
no one’s heart.’ P. 1384 The sour-tongued person is discarded in
ÇÂÕ° ÇëÕÅ é ×ÅñÅÇÂ ÃíéÅ îË ÃÚÅ èäÆ¨ God’s Court and the evil one’s face is spat
ÇÔÁÅÀ° é ÕËÔÆ áÅÇÔ îÅäÕ Ãí Áî¯ñò¶¨ upon.
ÃíéÅ îé îÅÇäÕ áÅÔä° îÈÇñ îÚ»×òÅ¨ The harsh man is called a fool and he
Ü¶ åÀ° ÇêðÆÁÅ çÆ ÇÃÕ ÇÔÁÅÀ° é áÅÔ¶ ÕÔÆçÅ¨ receives shoe-beating as punishment.’P. 476
By speaking rude and harsh words, éÅéÕ ÇëÕË ì¯ñÆÁË åé° îé° ÇëÕÅ Ô¯ÇÂÍÍ
one has to suffer insult and degradation. ÇëÕ¯ ÇëÕÅ ÃçÆÁË ÇëÕ¶ ÇëÕÆ Ã¯ÇÂÍÍ
Only words that please the hearer find ÇëÕÅ çð×Ô ÃàÆÁË î¹ÇÔ æ¹ÕÅ ÇëÕ¶ êÅÇÂ¨
ÇëÕÅ îÈðÖ¹ ÁÅÖÆÁË êÅäÅ ñÔË ÃÜÅÇÂ¨
acceptance in the Divine Court.
‘Such utterance alone is approved as brings
There are many stories about the sad
honour at God’s Court. fate of those who are rude and harsh in
Listen my thoughtless mind! utterance of ill- speech. Once a person was travelling. On
tasting words brings ruin.’ P. 15 the way, when he felt hungry, he thought
ÇÜå° ì¯ÇñÁË êÇå êÅÂÆÁË Ã¯ ì¯ÇñÁÅ êðòÅä° of getting the rice tied in his scarf boiled
ÇëÕÅ ì¯Çñ Çò×¹ÚäÅ Ã¹Çä îÈðÖ îé ÁÜÅä¨ from a housewife. Seeing the good nature
Utterance of rude and harsh words is of a woman, he approached her with his
regarded as the deed of deserted wives, request. When she agreed to let him boil
who are completely forgetful of their his rice, he took a pot from her kitchen. The
Beloved Lord. Owing to their harsh speech, housewife rendered him other assistance
they remain deprived of their Beloved’s too. But she sensed that this wayfarer had
company. too much dryness in him. When the rice was
‘The woman abandoned [Image for one living
boiling, his glance fell on her healthy
without God] attains not her Lord’s buffalo. At once, he remarked, “O mother!
mansion, your buffalo is very fine. It is quite well-
Nor knows the bliss of conjugal life. [Lit. joy built and strong. But the door of your
of living with the husband.] house is very small and narrow. If your
Her speech lacking in sweetness, her manner buffalo happens to die, from where and
arrogant [Lit. she does not bow to him.] – how will you take it out?” On hearing this,
She relishes another’s love.’ P. 426 the woman was enraged. Removing the pot
ç¯ÔÅ×äÆ îÔ« é êÅÇÂéÆ é ÜÅäÇé Çêð ÕÅ Ã¹ÁÅÀ°¨ of unboiled rice from the hearth, she turned
ÇëÕÅ ì¯ñÇÔ éÅ ÇéòÇÔ çÈÜÅ íÅÀ° Ã¹ÁÅÀ°¨ it over in his scarf, and turned him out of
It is love-relish within the self that the house. Seeing the rice-water dripping
proves to be useful for engaging in God’s from his apron, someone asked him what
devotional worship. Harsh or rude words was dripping from his apron. He replied,
break another’s heart. Being guilty of “Brother! what should I tell you? It is the
committing violence of speech such a relish of my tongue that is dripping.” This
person is spurned from the court Divine. is violence of speech.
One who spoils one’s own affair is a fool. ‘Rude or harsh words break the hearer’s
His reputation too is bad; nobody likes him, heart.
such as – This is called the violence of speech.’

Sri Guru Nanak, Prakash, P. 530 Yudhishter was truthful and righteous. He
ÇëÕÅ ì¯ñ ç¹ÖÅÇÂ ÔéÅòË (Ççñ ãÅÔ¶) never told a lie. When Dronacharya was
ÇÔ¿ÃÅ ìÚéé ÕÆ ÕÇÔñÅòËÍ fighting with Arjuna, Yudhister was told to
The third violence is that of killing announce – ‘Ashwthama hato’ (Ashwthama is
living creatures. All the creatures have been dead), but he was not ready to do so. And
created by God. Killing of living creatures the situation was that until Dronacharya
without reason does not find acceptance and heard the news of his son’s (Ashwthama)
approval in God’s Court. Such is the edict death, he could not be disheartened and it
in Gurbani – was quite obvious that Arjuna would get
‘Say not that the Vedas and Muslim books killed at his hands. At that point of time,
are false. False is he, who reflects not on an elephant in the army named
them. ‘Ashwathama’ was killed immediately and
When thou sayest that one God abides in all, it was announced – ‘Ashwthama hato naro va
then why killest thou a hen?’ P. 1350 kunchro’. [Ashwthama killed, man or
ì¶ç Õå¶ì ÕÔÔ¹ îå ÞÈá¶ ÞÈáÅ Ü¯ é ÇìÚÅðË¨ elephant]. When the announcement reached
ÜÀ° Ãí îÇÔ Â¶Õ° Ö¹çÅÇÂ ÕÔå ÔÀ° åÀ° ÇÕÀ° î¹ð×Æ îÅðË¨ upto ‘hato’ (killed) drums were beaten, and
There is an edict in Gurbani that while the word ‘kunchro’ (elephant) could not be
performing ‘yagyas’ (Hindu sacrificial rituals) heard. On hearing this announcement
living creatures are sacrificed. Certainly, this Dronacharya laid down his arms and got
is not an act of mercy. The sage or holy killed. The commandment is – ‘Don’t tell a
man after offering sacrifice calls himself a lie’. The above mentioned action was a ruse
‘Munivar’ (chief sage), although he performs or trick to kill Dronacharya -
the task of a butcher. But this is not the task ‘The truly undefiled man is such, as touches
of a superior sage. If offering animal not the tongue with falsehood.
sacrifice is the task of the superior sages, And in the heart bears passion for the
preceptors and priests, then what is the task immaculate Divine vision.’ P. 274
of a butcher? ÇîÇæÁÅ éÅÔÆ ðÃéÅ êðÃ¨
‘Slaughter of animals [reference to yajanas îé îÇÔ êÌÆÇå Çéð¿Üé çðÃ¨
involving sacrifice of animals] you dub as ‘Understanding arising from egoism is false;
religious – Actions following from it are worthless and
Then brother! tell what is irreligion? contentious.
Each other you style as saints (Munivar) – The person given to falsehood is ego-
then who are to be called butchers?’ impelled;
P. 1103 He finds not joy in the Lord.’ P. 1343
ÜÆÁ ìèÔ¹ Ã¹ èðî¹ ÕÇð æÅêÔ¹ Áèðî¹ ÕÔÔ¹ Õå íÅÂÆ¨ ÞÈáÆ îé ÕÆ îÇå ÔË ÕðäÆ ìÅÇç ÇììÅç¹¨
ÁÅêÃ ÕÀ° î¹Çéòð ÕÇð æÅêÔ¹ ÕÅ ÕÀ° ÕÔÔ¹ ÕÃÅÂÆ¨ ÞÈá¶ ÇòÇÚ ÁÔ¿Õðä¹ ÔË ÖÃî é êÅòË ÃÅç¹¨
‘Third violence is taking of life; ‘Speak ever what is truthful and pure; shun
Give them up without delay.’ what is false.
Sri Guru Nanak Prakash, P. 520 Let the disciple tread the path shown by the
åÆÜÆ îÅðé ÜÆòé Õ¶ðÆÍ åïÅ×Ë ÇÂé Õ¯ ÔÉË Çìé ç¶ðÆ¨ Guru.’ P. 488
2. Second ‘yum’ is ‘speaking the truth’. ì¯ñÆÁË ÃÚ¹ èðî¹ ÞÈá° é ì¯ñÆÁË¨
Ü¯ ×¹ð¹ çÃË òÅà î¹ðÆçÅ Ü¯ñÆÁË¨
Never tell a lie. There is an incident from
the Mahabharat that Pandava king The second ‘yum’ is ‘truthfulness’ –

‘Secondly always speak the truth; worship and contemplation a tenth part of
Never resort to falsehood in any manner.’ the 24000 breaths he takes in 24 hours of
Sri Guru Nanak Prakash, P. 530 the day. But he spends even these 2400
ç¹åÆï¶ ÃÚ À°Úðé ÇéðìÔËÍ breaths in his worldly tasks and thoughts.
ÕìÔÈ¿ Õ±ð é ÇÕÔ ÇìÇè ÕÔËÍ Therefore, he steals from the time that he
3. Thirdly, one should not resort to ought to spend in God’s worship –
thieving or stealing. Thieving is of many ‘He, who utters not the Lord’s Name, is like
kinds: a thief, abiding in the fortress of five
(i) Stealing someone’s clothes, wealth desires.’ P. 1328
and other possessions – this is called å¶ åÃÕð Ü¯ éÅî¹ é ñ¶òÇÔ òÅÃÇÔ Õ¯à ê³ÚÅÃÅ¨
physical theft. ‘Realise thou the Lord’s Name which shall
ferry thee across the terrible world-ocean.
(ii) Stealing another’s speech or
The thieves, adulterers and gamblers are
utterance and describing it as one’s own. crushed like a milful of mustard.’
[Plagiarism] Many persons, while
íÀ°Üñ åÅðäÔÅð¹ ÃìÇç êÛÅäÆÁË¨
performing ‘kirtan’ (Gurbani singing) and Ú¯ð ÜÅð ÜÈÁÅð êÆó¶ ØÅäÆÁË¨
delivering lectures steal from the discourses
(iv) Thieving with the mind.
of exalted holymen and presenting them as
their own win the applause of the listeners. Some persons commit sins but they
This is called stealing of discourses. conceal them by resorting to various means
Similarly, there are people who steal others’ and project themselves as sinless and
poems and articles. virtuous. This is called thieving with the
mind –
(iii) Watching another woman’s beauty
furtively is stealing with the eyes. Trying to ‘Though committing sins, man poses as
sinless and virtuous.
know another’s secrets is stealing with the
This is called stealing with the mind.’
ears. A thief is not approved in the Guru’s Sri Guru Nanak Prakash, P. 530
abode.
êÅê ê¹é ðÅÇÖ ç¹ðÅÂ¶Í ÇÂÔ îé ÕÆ Ú¯ðÆ ÕÇÔñÅÂ¶¨
‘None for a thief stands guarantee, whatever
4. Celibacy: Controlling sensual desires
is done by a thief is never good.’ P. 662
is called celibacy. Like anger, sexual
Ú¯ð ÕÆ ÔÅîÅ íð¶ é Õ¯ÇÂÍÍ Ú¯ð ÕÆÁÅ Ú¿×Å ÇÕÀ° Ô¯ÇÂÍÍ
impulse is also very powerful. Even
‘A thief though handsome in appearance and scholars and meditators, ascetics and
clever, holymen, living in the jungles, who have
Is like a base coin, valued at a few cowries.’
practised austerities and penances, cannot
P. 662
escape its onslaught. It is by putting on the
Ú¯ð¹ Ã¹ÁÅÇñÀ° Ú¯ð¹ ÇÃÁÅäÅÍÍ Ö¯à¶ ÕÅ î¹« Â¶Õ° ç¹×ÅäÅ¨ Maya-bestowed cloak tinged with lust,
(iv) God’s thieves – wrath, avarice, attachment and ego that this
‘Such as God’s thieves, God-deniers, of black ‘jeev’ (sentient being) is living in the world–
visages, ‘Wearing the cloak of lust and wrath,
To whom the Master’s exaltation is not everyone has come into this world.’P. 1414
pleasing.’ P. 881
ÕÅî ´¯è ÕÅ Ú¯ñóÅ Ãí ×Çñ ÁÅÂ¶ êÅÇÂ¨
Ã¶ ÔÇð Õ¶ Ú¯ð ò¶î¹Ö î¹Ö ÕÅñ¶ ÇÜé ×¹ð ÕÆ êËÜ é íÅÇÂ¨
A lustful person has been called a
Such is the view of holy personages denizen of hell, who is wandering and shall
that man is committed to spend in God’s

continue to wander into numerous êÅêÆ ÔÆÁË îË ÕÅî¹ ìÃÅÇÂ¨ îé° Ú¿Ú« ïÅ å¶
existences. Excessive indulgence in sex ×ÇÔú é ÜÅÇÂ¨
destroys meditation, penance and self- Ü¯×Æ Ü¿×î Áð¹ Ã¿ÇéÁÅÃ¨ Ãí ÔÆ êÇð âÅðÆ ÇÂÔ ëÅÃ¨
restraint. He follows no code of socio- Keeping man bereft of God’s
religious conduct. Like a stray dog, he leads devotional worship, lust is fully capable of
an unprincipled life. Sexual pleasure has making him wander through the circle of
been described as a momentary and birth and death. It makes him oblivious of
transient pleasure, which, in fact, is a death –
forewarning of an impending catastrophe or ‘For a moment’s sexual pleasure, thou shalt
disaster – suffer torture for millions of days.
‘Lust, that lodges beings in hell and in For an instant and a trice, thou shalt enjoy
innumerable births whirls them; revelments but afterwards, thou shalt repent
Heart-charmer, over the three worlds again and again.
wandering, O blind man! meditate thou on the Sovereign
Destroyer of meditation, penance and noble Lord Master.
conduct; Approaching is thy appointed day (of death).’
By a little pleasure dost thou render human P. 403
beings destitute; ÇéîÖ ÕÅî Ã¹ÁÅç ÕÅðÇä Õ¯Çà ÇçéÃ ç¹Ö¹ êÅòÇÔ¨
Art nimble and among high and low ØðÆ î¹Ôå ð¿× îÅäÇÔ ÇëÇð ìÔ¹Çð ìÔ¹Çð êÛ¹åÅòÇÔ¨
pervasive. Á³è¶ Ú¶Çå ÔÇð ÔÇð ðÅÇÂÁÅ¨ å¶ðÅ Ã¯ Ççé° é¶óË ÁÅÇÂÁÅ¨
Saith Nanak: In holy company and seeking The net of lust is very widespread and
shelter with the Lord comes release from it assails man in countless forms –
thy fear.’ P. 1358
‘First is talking of another woman. Second is
Ô¶ ÕÅî³ éðÕ ÇìÃÌÅî³ ìÔ¹ Ü¯éÆ ízîÅòäÔ¨ lodging her in the mind after hearing about
ÇÚå Ôðä¿ åÌË ñ¯Õ ×¿î³ Üê åê ÃÆñ ÇìçÅðäÔ¨ her repeatedly.
Áñê Ã¹Ö ÁÇòå Ú¿Úñ À±Ú éÆÚ ÃîÅòäÔ¨ Third is sitting with her in solitude.
åò íË Çìî¹Ç¿ Úå ÃÅè Ã¿×î úà éÅéÕ éÅðÅÇÂäÔ¨ Fourth is touching her limbs.
It is an enemy of the body and is the Fifth is looking at her with love and lust.
most potent means to destroy it by afflicting Sixth is embracing her.
it with a fell disease like aids and other Seventh is thinking of her in the mind.
venereal diseases – Eighth is having sex with her.
He who renounces all these, takes the vow
‘As borax melts gold, so lust and wrath
of celibacy.’
waste the body away.’ P. 932
Sri Guru Nanak Prakash, P. 530-531
ÕÅî¹ ´¯è¹ ÕÅÇÂÁÅ ÕÀ° ×ÅñË¨ ÇÜÀ° Õ¿Úé Ã¯ÔÅ×Å ãÅñË¨
ÇêÌæîË ÇåÌï ÕÆ ìÅåËº ÕðéÆÍ çÈÜ¶ Ã¹Çé Ã¹Çé îé îÇÔº èðéÆÍ
A sensual practitioner of the Name åÆÜË Çåï ÇÂÕ»å Çîñ ìËÃéÍ Ú½æ¶ Ô¯òÇå Á³× ÃêðôéÍ
never enjoys perfect concentration of mind, ê³Úî ÇÔå ÕÇð ç¶ÖË Çåï Õ¯Í Ûá¶ ÁÇ¦×é ÕðË ÔÆï Ãº̄Í
because on the couch of the mind is Ãêå ÇÚåòé¯ îé îÇÔº éÅðÆÍ Áôàî í¯× Õðé ÇìÇèÃÅðÆÍ
dancing sexual desire – ÇÂé ÃÇíÇÔÇé Õ¯ åïÅ×¶ Ü¶ÂÆÍ ìÌÔîÚðÜ èÅðÇå ÔËº å¶ÂÆÍ
‘Within the sinner’s mind abides lust. In ‘Gurmat’ (Sikhism), practising
Therefore, the mercurial mind can be celibacy is a law. Casting lustful looks at a
restrained not. woman other than one’s wife is strictly
This net of lust is cast over all the yogis, forbidden. Although all the five thieves
wandering ascetics and those practising abide in the body, yet the ‘jeevatama’
renunciation.’ P. 1186
(individual soul) instead of becoming

subservient to these thieves ought to have oppose natural principles and urges
full control over them and by highlighting because –
their useful aspect should exercise restraint ‘Son is the symbol, wife is conscience, and
and temperance. wealth is the sustenance.’
He should transform attachment into ê¹åð ÇéôÅé ÔË, ÇÂÃåzÆ ÂÆîÅé ÔË, èé
love, lust into inner Name-relish or nectar, ×¹÷ðÅé ÔËÍ
avarice into a powerful desire to gather the If there are lustful desires in the mind
wealth of God’s Name, anger into the but one does not give vent to them because
practice of forbearance and continence, ego of outward restraints, this is a very feeble
into the realization that he is God’s image. state of mind. First, this body made up of
Then these thieves cease to be thieves and five elements has to be understood. From
assist him as friends. one aspect, condemnable aspect, this body
is a bag of filth. It is a comely bundle of
According to Gurmat (Sikhism), the rule ordure, bones, blood and flesh. It should be
of conduct is – one should have sexual viewed like this, but real faith ought to be
relation only with one woman, and that too in the unique Light dwelling in it. When
with restraint. To be carried away in the my Beloved Lord abides in all beings, then
current of sexual desire is forbidden even why should the thought of duality arise in
in married life. According to scriptures, me? Man and woman are bodies of five
after menses, the desire for sex with the elements possessing different attributes, but
objective of procreation is not blameworthy. the same Soul-Light abides in all. This is
Otherwise, lust or sex is a disease which the view in accordance with Gurmat
destroys man’s physical and intellectual (Sikhism).
power. Worldly duties have to be
performed by keeping lofty thoughts and Spurning others is a mental weakness.
ideals in mind. In today’s environment, man It is only the celibacy adopted consciously
and woman work together and travel which helps in attaining the spiritual goal.
together. The need of the hour is to In another way, it is a continual struggle in
understand each other, and recognize each which weak persons always remain
other’s sphere of authority and influence. involved. Man’s looking at the female sex
Keeping the union of man and woman in with hatred or woman’s looking at the male
restraint and temperance is a lofty duty and sex with a sense of inferiority is only a
ideal. Nobility and determination of mind manifestation of ignorance. Both man and
are needed for practising the above woman are physical bodies. They have to
mentioned eight principles of celibacy. complete their life’s journey while acting
with restraint in accordance with the code
God is present in all beings. Feeling of socio-religious conduct –
this Supreme Light within the self and
‘I keep my eyes down and enshrine my
performing worldly duties, one can escape
Friend within my mind.
from the abovementioned eight lustful I enjoy every pleasure with my Beloved and
deeds. Barring one’s wife, all other women disclose it to none.
are sisters, mothers and daughters. Seeing For the eight watches and sixty four ‘gharis’,
God in them, one can achieve perfect my soul continues to look towards Thee, O
celibacy. It is not right and proper to Lord.

Why should I cast down my eyes, since I see attain God.
my Beloved in every heart?
Hear, O my mate, my ‘soul’ abides in my 5. Fifth ‘yum’ is exercising patience or
love, or rather my Lord abides in my soul.’ perseverance. Perseverance is very much
P. 1377 needed for spiritual achievement because
éÆÚ¶ ñ¯ÇÂé ÕÇð ðÔÀ° ñ¶ ÃÅÜé Øà îÅÇÔ¨ the pace of life never remains the same.
Ãí ðÃ Ö¶ñÀ° êÆÁ ÃÀ° ÇÕÃÆ ñÖÅòÀ° éÅÇÔ¨ Many ups and downs come in life.
ÁÅá ÜÅî ÚÀ°ÃÇá ØðÆ å°Á ÇéðÖå ðÔË Sometimes fall mountains of misfortunes
ÜÆÀ°¨ and sometimes, countless blessings fall to
éÆÚ¶ ñ¯ÇÂé ÇÕÀ° ÕðÀ° Ãí Øà ç¶ÖÀ° êÆÀ°¨ man’s share. Sometimes, he is afflicted with
Keeping all the propensities under some serious ailment, and sometimes, he
control and restraining one’s sense organs, enjoys prosperity and affluence. Sometimes,
organs of action, mind and intellect is he has to face summer and winter, and
described as perfect celibacy. sometimes, congenial and uncongenial
circumstances. Remaining patient and
Only the man who remains ever
forbearing in the face of these joys and
absorbed in the Lord Creator can adopt and
sorrow, losses and gains, blame and praise,
practise celibacy. Only by resolutely
honour and dishonour is a very important
weakening the sexual impulse can the
requirement for spiritual attainment. Just as
sensual desires be controlled.
one person plasters the earth with
‘The truly undefiled man is such, as touches
sandalwood paste and another breaks sit,
not the tongue with falsehood,
And in the heart bears passion for the one spruces it and another spoils it,
immaculate Divine vision. similarly, the seeker’s heart and mind
Let his eye not cast a glance at the should be ever ready to bear both the states
womenfolk of others, with patience and forbearance. One should
And in holy company should serve the holy. not lose one’s cool in the face of misfortune,
Let his ear listen not to the slander of and one should not become over-excited
others; with good fotune. Think carefully before
Let him reckon himself lowest of all. you act, and do not do any such thing for
By the Guru’s grace, let him cast out the
which you may have to repent later.
poison of maya within,
And thus remove from his mind its desires. ‘Do thou never do such a deed, for which you
His faculties under his control, of the five may have to repent in the end.’ P. 918
evils should he be free. ÁËÃÅ Õ¿î¹ îÈñ¶ é ÕÆÚË ÇÜå° Á³Çå êÛ¯åÅÂÆÁË¨
Saith Nanak: One among millions is such an In this context, there comes a story
undefiled one.’ P. 274 which is highly instructive and shows us
ÇîÇæÁÅ éÅÔÆ ðÃéÅ êðÃ¨ îé îÇÔ êÌÆÇå Çéð¿Üé çðÃ¨ the right path. In India, once there was a
êð ÇåzÁ ðÈê¹ é ê¶ÖË é¶åz¨ ÃÅè ÕÆ àÔñ Ã¿åÃ¿Ç× Ô¶å¨ king named Raja Bhoj. There were ‘Nine
Õðé é Ã¹éË ÕÅÔÈ ÕÆ Çé§çÅ¨ Ãí å¶ ÜÅéË ÁÅêÃ ÕÀ° î³çÅ¨ Jewels’ (illustrious courtiers) in his court.
×¹ðêÌÃÅÇç ÇìÇÖÁÅ êðÔðË¨ îé ÕÆ ìÅÃéÅ îé å¶ àðËÍÍ
ÇÂ¿çzÆ ÇÜå ê³Ú ç¯Ö å¶ ðÔå¨ éÅéÕ Õ¯Çà îè¶ Õ¯ ÁËÃÅ Great scholars and savants from distant
ÁêðÃ¨ places used to attend and adorn his court.
Once a neighbouring ruler attacked his
Therefore, celibacy can be fully
kingdom. The border was quite near; so
adopted and practised, if there is an intense
Raja Bhoj and his son were actively taking
desire and devotion in one’s sense organs,
part in the war. After a prolonged fighting,
organs of action, mind and intellect to

one day the enemy forces were showing The wazir (Minister) woke up the boy, who
signs of weakness and were retreating from was asked to explain the whole thing. He
their positions. The Prince (King Bhoj’s son) said, “Father! today I had come to meet my
thought of meeting his mother. So leaving mother. But she was not present in her
the battlefield for a short while, he returned room; she was in the ‘Pooja’ (worship) room.
to the palace to meet his mother. He waited So I lay on the bed and instantly fell asleep.
for her in her bedroom as she was busy I do not know anything about what
with some work. He lay on the bed and happened thereafter.”
covering his face with a shawl, he fell After knowing all these things, Raja
asleep. At night, Raja Bhoj too returned Bhoj was stricken with remorse and
from the battlefield. When he went to meet wondered, “If I had punished the two, I
his queen in her bedroom, he saw her lying would have lost my son.” This is only an
asleep and another man sleeping beside her. example. In everyman’s life, rash and
At once, he flew into rage and decided to impulsive actions come to be taken, and
kill both. He doubted his queen’s character. man does wrong deeds too, but in every
A very wise wazir (Minister) was with him. thing, one must exercise patience. Neither
He tried to pacify the Raja (King) and said, joys nor sorrows are permanent. Joys are
“O King! be patient. Nobody has the guts momentary. Eternal joy comes with the
to enter your bedroom. The queen is so realization of one’s self. Therefore, man
noble and virtuous that no stranger can should tread on the spiritual path with
enter her bedroom, nor can she stoop so patience and restraint.
low. Have some patience; but otherwise,
you are the master. If you kill them at once, I have seen many persons becoming
even the police will not be able to enquire devoted to God, but they become so
into the matter. We should look into the impatient that they start practising such
matter and find out what the reality is. difficult methods of devotional worship that
are beyond their capacity. As a result, they
The king stepped forward. When he fall ill. Therefore, we should exercise
removed the shawl from the man’s face, he patience and restraint in every task, in
was astonished to see that it was his own speech and manual work.
son. He roused the queen from sleep. She
was surprised to see the king and wondered 6. Sixth ‘yum’ is ‘forgiveness’, about
who had come to sleep on her bed. To sort which it is written –
out the matter, she was asked to explain the ‘Sixth ‘yum’ is kind forgiveness. Never
reason. She said, “Today I had been too should be there any piercing feeling in the
much busy in offering worship and prayer. heart.
I was offering prayers for your safety. It Whether some one praises or blames,
One should be patient to all.’
was quite late in the night, when I came
Sri Guru Nanak Prakash, P. 531
into the room, I saw this man sleeping here.
Öôàî ïî ÔË ÇÖîÅ Ã¹ÔÅÂÆÍ îé îÇÔº Û¯í é ÕìÔº¹ À°áÅÂÆ¨
I thought that you were sleeping. This you
íñÅ ÇÕ ì¹ðÅ ìÖÅéË Õ¯ÇÂÍ ÃÇÔéôÆñ îé ÃÇí å¶ Ô¯ÇÂÍ
know very well that kings and rulers find
sleep with great difficulty. So I did not About ‘forgiveness’, the Gurbani edict is –
think it proper to wake you up. I am not ‘Kabir, where there is Divine knowledge,
at fault. But I wonder who this man is.” there is virtue, and where there is falsehood,

there is sin. ×äå é ÁÅòË ÇÕÀ° ×äÆ ÖÇê ÖÇê î¹Â¶
Where there is avarice, there is death, and ÇìÃ¿Ö¨
where there is forgiveness, there is God ‘Forgiveness’ is a precious possession
Himself.’ P. 1372 of God’s devotees, which is never exhausted
ÕìÆðÅ ÜÔÅ Ç×ÁÅé° åÔ èðî¹ ÔË ÜÔÅ ÞÈá° åÔ êÅê¹¨ and affords perennial joy and peace to the
ÜÔÅ ñ¯í¹ åÔ ÕÅ« ÔË ÜÔÅ ÇÖîÅ åÔ ÁÅÇê¨ mind. It does not let the feeling of revenge
‘Forgiveness’ is very close to God, and arise in the heart, and man develops a
he who has mercy or forgiveness in his universal and cosmopolitan outlook.
heart, God bestows joys and blessings on
In this context, there is a small story
him.
about Maharaja Ranjit Singh. Once he was
‘If the bride adorns herself with compassion,
going somewhere with his bodyguards.
my Lord is pleased with her and the lamp of
Guru’s wisdom is kindled within her mind.’ Suddenly, a brickbat hit him on his
P. 836 shoulder. The bodyguards were surprised:
ÇÖîÅ ÃÆ×Åð Õð¶ êÌí Ö¹ÃÆÁÅ îÇé çÆêÕ ×¹ð Ç×ÁÅé° “None is visible. Wherefrom has the
ìñÂÆÁÅ¨ brickbat come?” There were groves of
‘berry’ (jujube) trees. It was noticed that
Contrary to ‘forgiveness’ is the feeling
some children were hurling brickbats at the
of ‘anger’. If wrath enters man’s mind, he is
trees. They caught hold of a child and
baffled and loses sense. There is a big
presented him before the Maharaja. But he
explosion of thoughts in his mind due to
did not become angry with the child. On
which his body is soiled with millions of
the other hand, displaying rock-like
impurities. The explosion caused by anger
patience, he asked him lovingly, “Son! do
destroys that part of the brain where abides
you have any enmity with me due to which
‘consciousness’. In this way, slowly slowly
you threw a brickbat at me? Tell me
the body of the man given to anger is
honestly what was in your mind, so that I
destroyed.
may remove your misunderstanding. I have
‘As borax melts gold, so lust and wrath
no enmity with you. “ At this the child said
waste the body away.’ P. 932
with folded hands, “Your majesty! we were
ÕÅî¹ ´¯è¹ ÕÅÇÂÁÅ ÕÀ° ×ÅñË¨ ÇÜÀ° Õ¿Úé Ã¯ÔÅ×Å ãÅñË¨
hurling stones at the berry trees. We did
Such is the Gurbani edict about an not know that you were coming under the
angry person – cover of the wall.” The Maharaja said, “Why
‘Draw not near and in the neighbourhood of were you hitting the trees with brickbats?”
those in whose heart is the pariah of wrath.’ He replied “We were shaking off berries.”
P. 40 The Maharaja smiled and said, “How good
úéÅ êÅÇÃ ç¹ÁÅÇÃ é ÇíàÆÁË ÇÜé Á³åÇð ´¯è¹ Ú¿âÅñ¨
the berry tree is which when hit does not
The man devoid of forgiveness only react, but rather gives sweet fruit!” He said
suffers distress in anger – to his secretary, “What should be given
‘Those devoid of forgiveness have gone to when the king is hit with a brickbat?” It was
extinction, a strange question. The Maharaja said to his
Vast, innumerable their numbers. clerk, “Give two villages as ‘jagir’ (rent-free
Beyond computation their count – these how
land grant) to the boy.” It is a remarkable
may I reckon?’ P. 937
example of forgiveness.
ÇÖîÅ ÇòÔÈä¶ ÖÇê ×Â¶ ÖÈÔÇä ñÖ ÁÃ¿Ö¨

7. Seventh ‘yum’ is compassion or is one of them. For her sake I approached
mercy – big Rajas and Maharajas for help, but none
‘Whether people call one good or bad, listened to me. Women are going crying
A kind and tolerant person remains calm and and lamenting but no brave warrior has
unaffected. been able to liberate them from the clutches
Seventhly, he cannot bear anybody’s suffering of the Muslim captors. Sir! the caravan in
and tries to alleviate it.’ which my daughter is being taken is
Sri Guru Nanak Prakash, P. 531 passing by your jungle. Kindly liberate my
íñÅ ÇÕ ì¹ðÅ ìÖÅéË Õ¯ÇÂ¨ ÃÇÔé ôÆñ îé daughter.”
ÃÇå å¶ Ô¯ÇÂ¨
Ãêåî ç¹ÖÆ é ç¶Ö¶ Õ»ÔÆÍ çïÅ Õð¶ ÃÇí Ãº̄ ÇéðìÅÔÆ¨ The Jathedar felt great pity for the
All virtues are born out of Brahmin and said, “Where we have been
righteousness, but righteousness has been hungry for so many days, let us suffer it for
called the son of compassion or mercy. The sometime more. Those who return from
quality of mercy is a very praiseworthy fighting will partake of food, and those who
quality which God has bestowed on man. do not will enter the Guru’s abode.” All the
While living in this world, somebody calls Singhs had the milk of human kindness in
you good and somebody, bad, but a their hearts. They marched at once and
compassionate or merciful person always liberated not only the Brahmin’s daughter
remains patient and forbearing. He cannot but many other women also, and delivered
bear the suffering of a sufferer, and uses all them at their respective homes.
his power to mitigate it. Mercy or compassion is the essence of
It is a happening of those times, when religion or righteousness. Therefore, to
the Singhs used to live in jungles to preserve religion, the feeling of pity or
preserve their existence. The government of compassion is essential. Mercy or
the day did not give them even a moment compassion is pleasing to God. It brings
of respite. Patrolling troops always kept about peace in the world. Birds and animals
chasing them. Once Baba Sahib Singh’s also are charmed with the feeling of pity or
‘jatha’ (group) had been living in the jungle compassion.
without food for several days. One day Once Mahatma Buddha was going. He
they managed to get provisions and food saw a shepherd driving his flock at a fast
was ready to be served. Everybody was pace. A lamb in the flock had a broken leg
very happy. At that moment came a due to which it was moving slowly. As a
Brahmin from a distant place looking for result, it was getting beaten up at the
the ‘Khalsa Dal’ (Sikh soldiers). He saw that hands of the shepherd. Mahatma Buddha
the Sikh soldiers were sitting in rows to said to him, “Why are you beating the
partake of food. He cried and appealed to poor lamb needlessly?” He replied, “Sir, the
them for help. The Jathedar (Group Leader) sun is setting. There are many tigers and
asked him, “What is your trouble? Why are leopards in this jungle. If I don’t drive my
you crying and lamenting so much?” He flock out of the forest before sunset, they
replied, “Foreign Muslim invading armies (tigers and leopards) will devour my sheep.
have captured women and children and are It is for this reason that I am using the stick
taking them to their country. My daughter to drive them fast.” Lord Buddha said,

“May I pick up the lamb in my arms?” He never afford joy and peace to anyone. A
said, “Sir, you are most welcome to do so.” hardhearted person is generally cruel and
Lord Buddha picked up the lamb. First, it merciless, because he is not concerned about
was frightened and sat shrunk in his arms. anybody’s suffering. Spiritual teachings and
But when it felt reassured with his fondling, discourses do not create any impact on him.
it started licking his hand. It started Once the Sikhs submitted to the Tenth
behaving in a manner as if a current of love Guru, “O Master! all are your Sikhs
was flowing in its being and all its sense (disciples), but why are all Sikhs not
of unfamiliarity was gone. equally influenced by your teachings? Is
Gradually, the flock reached its camp. there some difference in their ‘Sikhi’
Lord Buddha too put down the lamb, but (devotion to Sikhism)?”
it gazed at him as if it was getting At that time, Guru Sahib said to a Sikh
separated from some very dear one. When sitting near him, “O dear devotee! bring
Lord Buddha came out of the sheepfold, the three bowls full of water.” Accordingly,
lamb followed him. He picked it up and left bowls of water were brought. Guru Sahib
it in the flock. When he came out again, it directed them to put them on the floor. One
again came after him. He once again left the Sikh was directed to bring sugar bubbles;
lamb in the fold. The shepherd watched all another was asked to bring a lump of clay;
this happening before his eyes and a still another was told to bring a pebble. All
profound thought was rising in his mind. the three things were brought. Guru Sahib
He said to Lord Buddha, “What have you commanded, “Put them in the bowls –
fed it with that it is not leaving you?” He sugar bubbles in the first bowl, lump of
replied, “I have nothing to feed anyone earth in the second and hard pebble in the
with. I have only pity and compassion in third.”
me.” A kind person is loved by everybody.
Pity or compassion is a superior virtue After some time Guru Sahib said,
which ought to be cultivated. God Himself “Brother Singh! you had put sugar bubbles
is very kind and benevolent who bestows in the bowl; please bring them.” The
gifts on all without being asked. Only a second Sikh was asked to bring the lump
kind and sympathetic person can become of earth and the third was told to bring the
aligned with God. pebble. The first Sikh submitted, “Sir! the
sugar bubbles have got dissolved in water.”
8. Eighth ‘yum’ is a ‘tender or sensitive The second Sikh showed mud in place of
heart’, about which is written - the lump of earth. Guru Sahib asked the
‘First one should have a tender and sensitive mud to be placed in the sun. The third Sikh
heart. was asked, “Have you brought the pebble?
This good teaching should be imbibed by all.’
Has it become wet or not?” He replied, “Sir,
Sri Guru Nanak Prakash, P. 531
when I took it out, it was wet, but the hot
Áôàî Õ¯îñ ÇÔðçÅ ðÅÖËÍ ô¹í À°êç¶ô Ãíé Ãº̄ íÅÖË¨
wind that is blowing has made it dry
Hardness of heart is a demerit which is again.” After sometime, the Sikh who had
like a terrible sin. A hard or insensitive placed the mud in the sun, was asked to
heart is a very serious failing A hardhearted fetch it. He said, “Sir, it has again become
or insensitive person is not moved and can a lump of earth.”

At that time, addressing the entire ÇÜé Õ¶ ÇÚå Õá¯ð ÔÇÔ Ã¶ ìÔÇÔ é ÃÇå×¹ð
congregation, Guru Sahib said, “Dear êÅÇÃ¨
devotees! you have seen three things put in úæË ÃÚ¹ òðåçÅ Õ±ÇóÁÅðÅ ÇÚå À°çÅÇÃ¨
water. First you have seen sugar bubbles úÇÂ ò« Û« ÕÇð ÞÇå Õãç¶
ÇëÇð ÜÅÇÂ ìÔÇÔ Õ±ÇóÁÅðÅ êÅÇÃ¨
which have become totally dissolved.
ÇòÇÚ ÃÚ¶ Õ±ó° é ×âÂÆ îÇé ò¶ÖÔ¹ Õ¯ ÇéðÜÅÇÃ¨
Secondly, you have seen the lump of earth Õ±ÇóÁÅð Õ±ÇóÁÅðÆ ÜÅÇÂ ðñ¶
which changed into mud, but when it was ÃÇÚÁÅð ÇÃÖ ìËá¶ ÃÇå×¹ð êÅÇÃ¨
exposed to dry and hot wind, it changed
Second are those who have love for the
into a lump again. Thirdly, you have seen
Guru, but due to remaining involved in
the pebble. As long as it was in water, it
their surroundings and business affairs,
appeared to be wet, but it was hard within.
their love for the Guru is not of a lofty
All Sikhs come to the Guru, but their
character. They do not surrender themselves
feelings and sentiments are very different
fully at the feet of the Guru. When such
from one another; some Sikhs are hard-
persons come to have a glimpse of the
hearted, who have no love even for the
Guru and listen to his discourses, they are
True Guru. They remain involved in their
affected like a lump of earth in water. But
surroundings, and they are so self-willed
returning to their worldly environment and
and firm in their own thoughts and
influenced by sins and evils, they become
opinions that they give no importance to the
dry or feelingless again.
True Guru. About them, such is the Gurbani
edict – Third are those who are sensitive and
‘They, whose hearts are hard, sit not near tender-hearted, who love the Guru from the
the True Guru. innermost recesses of their heart. When they
Truth prevails there, and the liars feel become aligned with the ‘shabad’ (Guru’s
mentally depressed.’ P. 314 word), they become absorbed in the Guru.
ÇÜé Õ¶ ÇÚå Õá¯ð ÔÇÔ Ã¶ ìÔÇÔ é ÃÇå×¹ð êÅÇÃ¨ Becoming the Guru’s form, they lose their
úæË ÃÚ¹ òðåçÅ Õ±ÇóÁÅðÅ ÇÚå À°çÅÇÃ¨ own individual existence. Therefore, the
Those with hardened hearts are liars. Gursikh who regards the Guru as the very
They are not able to make any progress on form and image of Waheguru (God), he
the spiritual path. It is only when they are becomes absorbed in him while engaged in
overwhelmed with extreme misfortune that Name meditation and God’s devotional
they are moved – worship. He attains to a state of
‘They, whose hearts are hard, sit not near inseparableness from him. So, in order to
the True Guru, tread on this spiritual path, your heart
Truth prevails there, and the liars feel should not be hard and insensitive; it
mentally depressed. should be tender and sensitive.
By hook and crook, they pass their time, and
9. Custom or practice: To tread on the
again go and sit with the false ones.
In truth, falsehood mixes not, O my soul, ‘spiritual path’, it is very essential to take
see this through verification. food in a restrained and disciplined
The false ones go and mix with the false manner. To sleep like animals after taking
ones. one’s fill does not lead to spiritual
The true Sikhs sit by the side of the True advancement. On the contrary, frugal fare
Guru.’ P. 314 keeps the body healthy. The practice of

eating frugally involves eating one-fourth remembered that she had left her necklace
less than one’s appetite. The second view is in the bathroom. Even on being searched, it
that food from nobody should be accepted was not found. This too came to be known
without reflecting how it has been obtained that the holy man had left that very day.
because food affects man’s mind and body. The Police were sent behind him, but it was
There is a common saying – ‘As is the food found that he had crossed the border of that
so is the mind’. There is a story also in this kingdom, and had set up his seat in a
context – temple in the other kingdom.
Once a Raja (King) was going on his After a long time, one day that very
horse in his kingdom. Seeing a huge holyman returned to the king’s palace
gathering at a place, he decided to find out carrying his bundle of belongings. The king
what it was about. Going there, he saw that was holding his court. He saw the holyman
a very impressive holy man was delivering and asked him the reason of his coming. He
a very sweet discourse, and all the listeners said, “Sir! I am your thief. I had stolen your
were deeply absorbed in it forgetting place necklace.” The Raja (King) said, “What is
and time. The Raja (King) too heard the the reason that you have come to return it?”
discourse and was moved by it. After the He replied, “I have come to find out from
discourse, he said to the holyman, “I have where the foodgrains had come into the
been deeply impressed with your lecture. palace when I stole the necklace.” After
An idea has come into my mind that I enquiries it was found that the food grains
should make my subjects also listen to your had come not from a noble person but from
discourses. In this way, my subjects will be an evil person. On some account, his house
happy, so shall I be. If the people are and goods had been confiscated. The king’s
unhappy, the ruler too is unhappy.” By officials had brought food grains from his
making such submissions, he made the house and had started using it in the royal
holy man grant his request, took him to his kitchen. The holy man said, “After eating
palace and prepared a seat for him. ill-gotten food, I strayed from the path of
Daily, the holyman delivered goodness and stole your necklace. When I
discourses and performed ‘kirtan’ (singing reached the other kingdom, I became
God’s laudations) and devotees attended afflicted with dysentery. I suffered for three
the congregations. One day, it so happened months and was reduced to a skeleton of
that, before the holyman went to the bones. When the effect of the ill-gotten
bathroom, the ‘Rani’ (King’s wife) took bath foodgrains was removed from my blood, I
and by mistake left behind her precious repented greatly – What for did I need the
necklace. When the holyman went to take necklace? Why did I steal it? So, sir, it was
bath at the scheduled time, he found the due to the effect of bad food on me, which
necklace hanging from a peg. The sight of had polluted my mind and understanding.
the precious necklace filled him with In the ‘Rehatnama’ (Sikh code of conduct),
avarice. Picking up the necklace, he came there is an edict –
out without taking bath and collecting his ‘Follow not the code of conduct which is not
bundle of belongings, he left the palace. in keeping with Gurbani.
By eating food from the hand of such a one,
As the day dawned, the king’s wife man forgets God’s love.’

ÜÅ ÕÆ ðÇÔå éÅ ÜÅäÆÁË ×¹ðìÅäÆ éÔÆ ðÆå¨ become dirty due to which the body too
ÇåÃ ç¶ ÔæÔ¹ ÖÅèÆÁË ÇòÃðË ÔÇð ÕÆ êÌÆå¨ becomes unclean. Man is filled with the
Therefore, Guru Sahib has described impurities of the residual proclivities of
only hard-earned money as useful for past births. The mind is filled with the filth
following the path of truth. Before taking of attachment and enmity, which needs to
food from someone, it is very essential to be removed. Filth of body and clothes can
ensure that it has not been prepared with be removed through proper bathing and
ill-gotten money. Guru Nanak Sahib has washing, but to wash off the mind’s
shown clearly that the food earned through impurity of attachment and enmity, a
ignoble means like usurping, snatching, different kind of soap is available. In this
thieving, cheating etc. is not food, but is connection, the Gurbani edict is –
foul-smelling blood and pus. ‘Filth on hands, feet and body may with
Bound with love, Guru Nanak Sahib water be washed off;
Clothes fouled with dirt may with soap be
had been putting up with Bhai Lalo for a
washed.
few days and Bhai Mardana was also with The mind fouled by sin and evil, may only
him. A rich Khatri, Malik Bhago of that very with devotion to God be cleansed.’ P. 4
city held a universal feast at his house. íðÆÁË Ôæ¹ êËð¹ åé° ç¶Ô¨ êÅäÆ è¯åË À°åðÃ¹ Ö¶ÔÍÍ
Guru Nanak Sahib was invited there. When îÈå êñÆåÆ Õêó° Ô¯ÇÂ¨ ç¶ ÃÅìÈä° ñÂÆÁË úÔ¹ è¯ÇÂ¨
food was served, he placed various dishes íðÆÁË îÇå êÅêÅ ÕË Ã¿Ç×¨ úÔ¹ è¯êË éÅòË ÕË ð¿Ç×¨
like ‘kheer’ (rice boiled in milk), purees (fried To become pure and clean, outer filth
loaves) etc. before Guru Sahib and is washed off with water and soap. The filth
requested him to partake of them. Guru of speech is removed through sweet
Sahib said, “Dear brother, one should eat utterances. But to remove the filth of mind,
pure food. Bad food creates foul thoughts the method is the easiest. First, man should
in the mind. As a result, one cannot consider himself worst of all, and secondly,
concentrate one’s mind on Divine Name seeing God pervading all others - he should
meditation and God’s worship.” He said to pray –
Bhai Lalo, “Bring food prepared with your
‘Through Nanak, may Thy Name, O God, be
honest earnings. He brought bare ‘kodhra’ exalted,
(coarse grain now extinct) loaves. Before the And all prosper by Thy grace.’
rows of holymen, when Guru Nanak Sahib éÅéÕ éÅî Úó·çÆ ÕñÅ, å¶ð¶ íÅä¶ Ãðì¼å çÅ íñÅÍ
pressed the two foods in his hands, milk
In this way, the filth of attachment and
flowed from Bhai Lalo’s honestly earned
enmity will be removed from within. Third
bread, while blood flowed from the
kind of impurity is of the mind. That is
delicacies of Malik Bhago. At that time,
washed off by reading the scriptures and
Guru Sahib said, “Dear brothers! wealth
reflecting on them. Fourth impurity is that
earned through bribe-taking, thieving and
of conscience or innermost consciousness
cheating is impure and ignoble, which fills
which has been clinging through multiple
the mind with filth. In its place, hard-earned
births. About this impurity or filth, the
money is pure.”
Guru’s edict is –
10. Hygiene and cleanliness: There are ‘The scum of so many births is attached to
many kinds of impurities in man. Clothes this soul and it has become pitch black.

The oilman’s rag turns not white by They who keep their outward physical
washing, even though it be washed a hundred connections with others, harbour feelings of
times.’ P. 651 enmity, envy and alienation, and keep their
Üéî Üéî ÕÆ ÇÂÃ¹ îé ÕÀ° î« ñÅ×Æ ÕÅñÅ Ô¯ÁÅ ÇÃÁÅÔ¹¨ life churning with hopes and doubts, can
Ö³éñÆ è¯åÆ À°ÜñÆ é Ô¯òÂÆ Ü¶ ÃÀ° è¯òÇä êÅÔ¹¨ make their life quiet and peaceful by
These filths have closed man’s spiritual following the above mentioned ‘yums’.
eyes. Just as due to continuous
O king! similarly, there are ten ‘nems’
accumulation of dirt on the mirror, one
(rules or principles). These are concerned
cannot see one’s face in it, similarly, man’s
with only one’s individual body, sense
consciousness is soiled with the scum of
organs and conscience or inner
multiple births and he has forgotten his true
consciousness. Therefore, by following these
form and he regards himself as a physical
rules man’s secular life is rid of all kinds
form six feet long.
of impurities - rajsi (moved by passions),
Guru Nanak Sahib discoursed to Raja tamasi (moved by darker and evil urges),
Shivnabh, “O king! you have heard about vikhshep (uneasiness, or restlessness), aavarn
the ten ‘yums’ (means of controlling (ignorance) – and he becomes noble,
passions). It is very essential to follow them virtuous, pure and spiritual.
in order to become aligned with God
1. First is ‘meditation’ or ‘devotion’. It
because for ages, under the influence of the
is worth practising inward-directedness and
accumulated proclivities of past births,
imbibe love for God. Just as we break in an
man’s mind has remained absorbed in the
energetic and skittish horse, similarly we
outwardness of the creation. When we try
can control our body, life breaths and mind
to rest or poise these mental tendencies and
through proper means and practices. This is
inclinations to achieve inward concentration,
called ‘tap’ (‘meditation’ and ‘penance’). We
it is extremely necessary to follow these
have to make determined efforts to achieve
restraints. It is because the last stage of
this goal. Just as taking a raw horse, you
man’s outwardness is his conduct and
train it to follow your directions, similarly,
behaviour towards his parents, children,
the mind has to be controlled. It proves to
brothers, neighbours, companions, country
be helpful to you in fighting big battles and
and co-religionists. It is through these that
becomes the cause of your victory.
he is to attain to such a state of calm and
peace in his conduct and behaviour, both at Similarly, our mind and sense organs
home and abroad, both in his own faith and are behaving erratically. We do not pay any
with other faiths that no controversy may attention to our body. By partaking of bad
disturb this peace. Therefore, his conduct things, we spoil our health. If our body
with all other creatures should be peaceful. becomes feeble and does not assist us, we
To achieve this, man should follow the cannot follow the spiritual path. A spiritual
abovementioned ten restraints fully. He has wayfarer, who is weak in body, is incapable
to make the conduct of his life spiritual, of undertaking the onward journey. Most of
noble and virtuous. We do certain actions his time is wasted in looking after his body.
for the fulfilment of desires. Such actions Similarly, he breathes freely without any
bind us to their fruit through life and death control or restraint. Due to our ignorance of
and are the cause of various other joys. respiration science, our life-breaths are not

going on in a proper and regulated manner. path of ‘yoga’ in all conditions – good and
The stream of wind continues surging. If the bad.
river is restrained or confined, it will be ‘Tap’ (meditation or penances) is of
capable of irrigating the fields and many kinds. ‘Tamsik tap’ (penances leading
accomplishing several other big tasks. Now to darker results) which creates ‘biyadhi’
our breaths are going on like the stream of (physical malady), anguish, sensual
wind. As they are not used properly, we perversions and mental sorrow, is
remain alienated from our Lord God. forbidden. It is condemnable and
Similarly, five organs of action and five prohibited. The penance which gives joy to
sense organs are not under our control. the mind, does not create any hurdles in the
They are acting capriciously. For instance, functioning of bodily organs and does not
while one person is conversing seriously cause any pain and suffering is called
with another, he is cracking jokes with ‘saantki tap’ (virtuous or truthful penance). It
another. All of a sudden, people start is helpful because in the practice of ‘yoga’,
picking their nose or putting finger in the ‘biyadhi’ (physical malady), ‘upadhi’ (psychic
ear, or looking hither and thither, or talking malady), physical pain or suffering and
needlessly. Such a conduct does not let a mind’s melancholy are big hurdles.
man achieve any goal. Therefore, it is very Therefore, just as impurity of gold is
essential to control our sense and motor destroyed by heating it in fire and it gains
organs. Mind is the most capricious, which purity and brightness, similarly, the fire of
does not rest even for a moment in this penances is capable of destroying the
pure body. In the spiritual sphere, it is the ‘tamoguni’ (dark and evil) veil of body
first big and important step to concentrate organs, breaths, mind and intellect. By
the mind on one object, because our entire practising ‘tap’ (penances and austerities)
concern is with the mind; it is with the virtuous and noble traits are formed in a
mind that we love and quarrel. Unless and person. Good and pure food and virtuous
until it is controlled or restrained, the and noble conduct are regarded as penances
seeker cannot advance even a single step on or austerities of the body. It is essential to
the path of spirituality. It is because the exercise restraint and control over sense
mind has its own will and view or attitude. organs. By doing so, tamsik (dark and evil)
Therefore, it is incapable of following the and ‘rajoguni’ (passionate) propensities are
Guru’s instruction. So the mind can be removed from the mind and sense organs.
controlled through ‘pranayam’ (breathing This state of ‘yoga’ is achieved neither by
exercise). Methods and means of controlling one who eats to his fill, nor one who sleeps
the body, breathing, sense and motor too much, nor one who remains hungry and
organs, mind and intellect are called ‘tap’ observes fasts. Only the yoga practice of that
(meditation, penances and austerities), person destroys anguish and suffering, who
owing to which, with a healthy body and follows a regular routine and practises
pure conscience, man can determinedly moderation in sleeping, bathing, food,
remain calm and composed in heat and conduct, and other activities. Therefore, one
cold, hunger and thirst, joy and sorrow, should be punctual and careful in taking
weal and woe, honour and dishonour, loss food. The golden principle regarding food
and gain. He can determinedly follow the is that one should eat one-fourth less than

one’s appetite. Spicy, sour, dry, over-fried, are the sense organs.
hot, defiled foods obtained through ‘tamsik’ Organs of sense and body lead to actions,
(dark and evil) and ‘rajsi’ (passionate) and actions make man enjoyer and sufferer.
violence and intoxicants causing cough, and Due to food alone have been seen brave men
becoming cowards, and cowardly becoming
flatulence create disorders in the body.
brave.
Therefore, one should eschew such foods Due to food do ‘yogis’ (one practising yoga)
and take pure, virtuous, light, sweet, juicy, become ‘bhogis’ (enjoyers).
fresh and nourishing foods, such as milk, Due to food-defilement is a ‘jeev’ (sentient
ghee and juicy fruit like sweet orange, being, soul) born a ‘tamsik’ (one having dark
pomegranate, sweet lime (mausami), grapes, or evil urges).
apple, banana, peach, apricot etc. and dry Due to purity of food do the gods become
fruit like almonds, figs, raisins etc. and light attracted.
vegetables – bottle gourd, tori, parmal etc. and From the mortal world to the region of
Eternity,
food grains like wheat, rice and moongi
From liberation to bondage, the Vedas etc.
(cereal). Two parts of the stomach should be have described food as the basic element.’
filled with food, one part with water and
Á³é ÔÆ ìéÅò¶ îé, îé ÜËÃÆ ÇÂ¿çÆz Á» Ôº̄,
one part should be left for air. Before going ÇÂ¿çzÆúº Ã¶ Õðî, Õðî í¯× í¹×òÅå¶ ÔËºÍ
to sleep one should take a little fruit or Á³é ÔÆ Ã¶ òÆð ÕñÆì, ÕñÆì òÆð Ô¯å¶ ç¶Ö¶,
milk. One who is to practise this ‘yoga’ Á³é Õ¶ êÌåÅê ï¯×Æ í¯×Æ ìé ÜÅå¶ ÔËºÍ
should not spoil his health by succumbing Á§é ÔÆ Õ¶ çÈôä Ã¶ åÅîÃÆ ñ¶ Üéî ÜÆò,
to tastes. We eat so that we may live and Á³é ÕÆ êÇòåðåÅ Ã¶ ç¶ò ÇÖ³Ú ÁÅå¶ ÔËºÍ
achieve the supreme goal in this very life. ÇîÌå± ñ¯Õ Ã¶ Ô¶ ÒìÌÔîÓ î¯Öô Á½ð ì¿èé ÕÅ
On the contrary, a common man falling a ò¶ç ÁÅÇç îÈñ ååÉ Á³é ÔÆ ìåÅå¶ ÔËºÍ
prey to tastes, spoils his health and remains Several other precautions also need to
absorbed in eating and drinking. This is the be observed in this regard. One should not
difference between a ‘yogi’ (one who undertake such a long pilgrimage which
practises yoga to attain mystical union of the may prove to be a hurdle in practising
self with the Supreme Being) and a ‘bhogi’ Divine Name meditation and God’s
(enjoyer of worldly pleasures or a devotional worship and should not lead a
householder). static and sedentary life either, lest
‘tamoguni’ (dark or evil) sloth should
He who practises yoga should never
develop which may hinder God’s
eat non-vegetarian food, chillies and spices.
devotional worship. On the other hand,
It will be better for him to remain hungry
man should continue moving about and
than to eat such things. Under no
taking walk regularly, so that the body may
circumstances can we justify their eating
remain healthy and the mind, happy and all
under the cover of religion or on any other
acts of worship and Name meditation may
ground. Devotees and practitioners should
continue to be performed successfully.
be ever careful about food they take,
because food influences both body and Man should continue doing his normal
mind. On this subject, Pandit Babu Ram daily duties. In this connection, he should
‘Brahm Kavi’ (universal poet) has written a neither work so hard that he becomes too
poem. tired to engage in God’s worship and Name
‘Food makes the mind, and as is the mind, so meditation, nor should he become so

slothful that he loses all interest in God’s darker and evil results): It involves
devotional worship. Such is the holy man’s remaining hungry, sitting among bonfires
instruction that one should not sleep for and standing in water. By observing these
more than seven hours at night. The more penances many evils and sins are created.
man sleeps, the more do ‘tamoguni’ (dark Therefore, eschewing these penances, one
and evil) urges increase in him. He should should practise ‘satoguni tap’ (virtuous and
not sleep for less than four hours either, lest truthful penances) which alone is useful.
he should feel sleepy while doing worship ‘Tamsik tap’ (penances leading to darker
and meditation. He should not undertake and evil results) is like trading in fuelwood
long fasts. If he is to go on fast, he should and ‘toori’ (wheat chaff) which involves a lot
do so once a week by decreasing intake of of labour but with little profit. Many times,
food with which evil propensities of body it has been seen that persons practising
and mind, acquired during the week, may ‘tamsik tap’ (penances leading to evil results)
be removed. On the fasting day, eschewing become afflicted with ailments and their
cereal food, he should take light food like body continues suffering as a result of
milk, fruit etc. By remaining completely wrong actions. This ‘tap’ (penance) has many
hungry, if dryness reaches the head, man other aspects too, such as harbouring enmity
cannot absorb himself in Divine Name and ill-will against someone, chanting of
meditation and worship. Hurdles start ‘mantras’ (mystic formulas), lighting the inner
rising and the body develops faults. If the current to harm someone by some method
mind becomes ‘rajoguni’ (urged by or means. This too is ‘tamsik tap’ (penance
passions), then due to its capriciousness, leading to evil results). No spiritual
one cannot achieve concentration. Frugal fare knowledge is gained by these penances
is the best method. even by mistake. Mind does not remain at
By observing fasts for long periods, peace and wrath becomes lodged in the
acidity or bile increases, excrement in the mind. Such practitioners of penances cannot
intestines dries up and gas starts getting happily confer any boons on others. On the
formed. Therefore, instead of observing fast, contrary, they can invoke only curses.
eating less is the better method. Sour fruit 2. Rajsi tap (moved by passions): In this
and milk should not be partaken of. If ‘tap’ (observance of penances), man has to
however, one happens to keep a long fast, be watchful and careful. This consists of
one should break it slowly by taking conducting self-examination and restraining
‘moongi’ soup (easily digestible pulse seed). the sense organs and mind from running
After a long fast, digestive power is towards sins and evils by doing noble and
impaired. Therefore, in the path of ‘Gurmat’ virtuous deeds, reflecting over the
(Sikhism) emphasis is laid upon eating less. utterances of holymen, rendering service
So, the first rule is of ‘tap’ (meditations and unto them, and attending holy
penances). It is of three types – tamoguni congregations. By doing so, the impurity
(leading to dark and evil results), ‘rajoguni’ within starts getting washed off, and some
(moved by passions and emotions) and spiritual gain is achieved.
‘satoguni’ (virtuous and truthful).
3. Third ‘tap’ (penances) which is noble
1. Tamoguni tap (Penances leading to and superior, is called ‘saantki tap’ (virtuous

and truthful penance). It involves drawing Penance done through foolish obduracy by
the mental inclinations within by virtuous causing pain and suffering to body and
meditation in order to achieve concentration mind and with the object of doing harm to
of mind and focusing them on one goal or another person is called ‘tamsik tap’
object. In order to explain it, we are told (penances leading to darker results). The
that reading/reciting of Gurbani is very best ‘tap’ (penance) is ‘swaidhiay’. It involves
essential for this. Many devotees while ridding the mind of all thoughts and ideas
doing Gurbani ‘path’ (reading) continue and focusing it on the Guru’s word. One
responding to other conversation too; and can practise penance sooner by keeping the
while meditating on the Name continue company of a perfect holy man and the
talking also. Therefore, one should exercise Guru (Holy Preceptor).
restraint over speech while doing ‘path’ Guru Nanak Sahib said to Raja
(reading of Gurbani) and only if it becomes Shivnabh, “O king! first ‘nem’ (rule or
absolutely necessary should one utter sweet principle of conduct) is ‘tap’ (practising
and polite words in keeping with the penance and doing Divine Name
occasion. In normal circumstances, one meditation). Second is ‘santokh’
should be reserved and restrained in (contentment). This too is of many kinds. A
speech. Many hermits observe a vow of man has nothing in his hands, and if, even
silence for sometime on a particular day. then, he says that he is contented, it is a
But keeping a vow of silence in imitation false statement. By making this statement,
of others is harmful because he has stopped he does not experience any joy in his heart.
talking all right but in his mind is there an The fact is that his heart is craving for
upheaval of ideas. However, observing material things and the above statement he
silence for a short period can be useful. In makes for self-glorification.
this manner, practising ‘tap’ (restraint,
penance or austerity) of the mind proves to Second ‘contentment’ is that man
be very useful. To keep the mind under should work very hard, whether he is
control man has to remove violent, evil, employed, or does business or does
impure and immoral thoughts from the farming. In whatever situation he is, he
mind and replace them with good and should work honestly and diligently. He
noble thoughts. By thinking and wishing should be satisfied with whatever profits
well to others and offering help and co- and earnings he makes. Sometimes, it so
operation to them, bad and evil thoughts happens that man does not make the
are dispelled. Some persons continue desired or expected gain. In that case, he
thinking and worrying about future. They should rest content with whatever profit he
keep building castles in the air. Man should makes. Those who meditate on the Name
keep his mind free from them and not let Divine and engage in God’s devotional
them disturb him. The penance practised worship, adopt this attitude of contentment
with utter devotion and faith by desireless fully.
ascetics is called ‘saantki tap’ (virtuous and Third type of ‘contentment’ is to remain
truthful penance). Penance practised by happy, satisfied and grateful to God and
pretence for one’s honour, glory and not give way to despair even when no profit
worship bears fruit for a short while. accrues inspite of hard work. Besides these,

there is contentment of the mind which is Preceptor). First belief is, ‘My Guru is a
connected with one’s body and sense saint or holyman’; second – ‘My Guru is
organs. Man should have a glimpse of better than all other saints’; third – ‘My
holymen with his eyes and listen to their Guru is like God’ and the fourth belief is –
discourses with his ears. He should keep ‘My Guru is Lord God Himself.’ This is the
both his sense organs and five organs of belief of a person with theistic thinking,
action under control and discipline. This is because unless and until theistic view and
called ‘moderation’ of the sense organs. thinking is adopted, one cannot have faith
Similarly, he should keep his mind aligned in the Guru’s word or teaching.
with the Guru’s lotus feet and his word or There is an instance from the life of
hymn. This is called contentment of the Guru Angad Sahib that, from the Sikhs
mind. sitting with him, he asked, “Brothers! what
‘Third is the intellect believing in God and have you been considering Guru Nanak
firm faith in the Guru’s word.’ Sahib to be?” Bhai Bala Ji replied, “Sir, he
Sri Guru Nanak Parkash, P. 532
was a perfect saint.” Guru Sahib said, “Well
åÆÃð ÁÅÃåÕ ì¹Çè ÔË ×¹ð¹ ìÚ Ççzó ÇéôÚÅÇÂ¨ then, brother, may you be a perfect saint!”
3. Third rule of conduct is the ‘intellect’ When Bhai Budha Ji was asked, he replied,
believing in God. Man should have a “Guru Maharaj (Guru Nanak Sahib) was a
devoted mind or intellect. Those who perfect Brahmgyani [one who has realized
adopt the Guru’s teachings with faith and the Ultimate Spiritual Reality].” Guru Sahib
devotion are illumined with God’s Name. said, “Well then, brother, may you be a
Man should have full faith in the Guru’s perfect Brahmgyani!” When all those present
utterances or instructions, and should not asked Guru Sahib what he considered Guru
entertain any doubts about them even by Nanak Sahib to be, he said with great
mistake. He should adopt the Guru and feeling and devotion, “Sovereign Guru
have a God-believing mind or intellect. He Nanak Sahib had manifested himself in the
should regard the Guru as the visible and world as Lord God Himself - ‘The Lord
manifest aspect of God, which is asserted in Himself, manifesting His might in the world
Gurbani also – appeared as Guru Nanak. (P. 1395)” At this all
‘I have churned the body ocean and I have of them paid obeisance to him and said,
seen an enamouring thing come to view. “That is why, sir, you have become his
The Guru is God and God is the Guru, O (Guru Nanak’s) image.”
Nanak. There is no difference between the
two, my brother.’ P. 442 So, in this way, the more is your faith
Ãî¹¿ç¹ Çòð¯Çñ ÃðÆð¹ Ôî ç¶ÇÖÁÅ ÇÂÕ òÃå° Áé±ê ÇçÖÅÂÆ¨ in and devotion for the Guru, the sooner
×¹ð ×¯Çò¿ç¹ ×¹̄Çò¿ç¹ ×¹ðÈ ÔË éÅéÕ í¶ç¹ é íÅÂÆ¨ shall your spiritual journey be
Whosoever regards Guru as a human accomplished.
form is not really theistic in his thinking. 4. Fourth ‘nem’ (rule or principle) is
Those who imbibe the Guru’s teachings ‘daan’ (charity) which too is of three kinds.
with the belief that the ‘Guru and God are
About ‘tamoguni’ charity (dark or evil),
one’ become enlightened with the Name
this is what has been written in Sri Guru
Divine in their within. There can be several
Nanak Parkash –
beliefs in respect of the Guru (Holy
Fourth is giving charity which is of three

kinds - tamsi (dark and evil), rajsi It is God who gives, causes to be given and
(passionate) and satoguni (virtuous and satiates.
noble). He, who has, should not deny it (to others)
Giving away charity out of anger and and should not eat alone.
bitterness without considering auspicious Only the generous one goes to heaven.’
moment bears not any fruit. An Epistle of Advice
Some give charity for their personal fame çîóÅ ÇåÃÆ ÕÅ Ü¯ ÖðÚË Áð ÖÅÇÂ¨
and glory. ç¶òË ÇçñÅòË ðÜÅòË Ö¹çÅÇÂ¨
This rajsi charity bears only a little fruit. Ô¯åÅ é ðÅÖË ÁÕ¶ñÅ é ÖÅÇÂ¨
Then some give charity humbly calling it åÔÕÆÕ ÇçñçÅéÆ òÔÆ Çíôå ÜÅÇÂ¨
meagre and insignificant.
By giving charity or donation, all
This is santki charity bearing immense fruit.
hurdles are destroyed, men’s earnings are
Dohra (couplet):
purified and virtuous thoughts are
‘Thinking all one’s possessions as those of
God, one should give charity. produced which prove to be useful in doing
Not even for a moment, should one consider God’s devotional worship. Therefore, from
it as one’s own. one’s earnings, one should donate willingly
Only then does it bear fruit. ‘ and regularly for noble causes in the form
Chaupai of money, clothes, milk, fruit etc. The
‘The educated should give free education, the general principle in this connection is that
wise should give wise counsel and the one should donate one-tenth of one’s
healthy their health. income in the name of the Guru. According
The donor shall Get immense fruit. to an estimate, man makes 10% profit from
This is said by the Vedas and saints too.’ his business, farming etc. Therefore, if his
Guru Nanak Prakash
land yields 100 sacks of food-grain, he
Ú½æ¶ çÅé ç¶Çé Õ¯ çÅåÅÍ should donate one sack in the name of the
åî, ðÜ, Ãå ×¹é ÇåºÔ åzË í»åÅÍ
Guru. If he makes a profit of Rs. 10000, he
ÕñÇÔ ´¯è Ãº̄ Çìé ô¹í ÕÅñÅÍ
ç¶Çå åÅîÃÆ ðÆÇå ÇìÃÅñÅ¨ 47¨ should donate Rs. 1000, and out of hundred
ÇéÜ ÜÃ Ô¶å ç¶Çå Ü¯ çÅéÅÍ he should take out one rupee in the Guru’s
ÁÔË ðÅÜÃÆ, ëñ ñØ¹ ÜÅéÅ¨ name. By doing so, all hurdles are
ÕÇð ÕË ÇìéË ç¶ïéð ç¶ÖÆÍ destroyed and man enjoys peace of mind.
Â¶Ô¹ ô»åÕÆ ëñÇå Çòô¶ÖÆ¨ 48¨ Mistakes made while earning one’s living
ç¯ÔðÅ¨ òÅÇÔ×¹ðÈ Õ¯ ÜÅÇéÕË ÃíË êçÅðæ ç¶ÇÂ¨ are erased. Just as a farmer uses pesticides
åéÕ é ÁêéÅ îÅéÂÆ å»ÇÔ ÁÖË ëñ ñ¶ÇÂ¨ 49¨ to save his crop from pests, similarly,
Ú½êÂÆ¨ çðì ÇÕè½º Çì¼çïÅ Õ½ çÅéÅÍ regular charity made in the name of the
ç¶Çå ô»åÕÆ ÔÉË ÇéðîÅéÅÍ Guru, destroys any blemishes in man’s
ÇåÔº Õ¯ ëñ ÔÉË ÁÇîå ÇìÃÅñÅÍ
ì¶ç Ã¿å íÅÖÇå ÇÂÃ ãÅñÅ¨ 50¨ earnings. However, charity is of three
kinds–
‘Daan’ (charity) is of very many types.
By giving charity, man’s love and 1. ‘Tamsik daan’ (Dark or evil charity) –
attachment for wealth decreases and charity Charity given with ill-will and anger and
becomes fruitful, about which it has been without thinking about proper and
said – auspicious time is called ‘tamsik’ charity.
‘Money belongs to him who spends and uses Generally, it is the charity that one is
it. obliged to give, and so one continues

thinking about it with anger. This charity water. The area around Rara Sahib was not
does harm both to the giver and the accessible to any canal, and so water had to
recipient. The recipient should take care be drawn out of the earth. The sound of
that the donation given by the donor is not engines disturbed Sant Ji’s Divine Name
beyond his means. ‘Tamsik’ (dark or evil) meditation. One day, Sardar Mohan Singh
charity does not afford any peace within. Ji of Coca Cola Company appeared before
Thoughts and designs continue to trouble Sant Ji Maharaj and submitted, “If you
the mind. permit, may I get a beautiful building
2. ‘Rajsi daan’ (ostentatious charity) – constructed for you?” On getting Sant Ji’s
Advertising one’s charity or donation in the permission, he got a three-storey building
newspapers and getting stone slabs fixed at with a basement constructed. In the
religious places is called ‘rajsi daan’. It bears basement, no outside noise could reach.
only a little fruit. When the building was completed, Sardar
Mohan Singh came to Sant Maharaj. In the
3. ‘Satoguni daan’ (virtuous and noble basement, a candle flickering in the wind
charity) – Giving charity to the needy with was emitting some light. Sant Maharaj
devotion and humility is called ‘Satoguni observed, “Mohan Singh, we are very much
daan’. This charity bears fruit both in this pleased with you because by constructing
world and the other world – the Court this building you have provided us with a
Divine. The fruit of this charity is enjoyed place where we can practise Divine Name
by becoming rich and wealthy in some meditation and become aligned with
other birth. While giving charity, we should ‘Waheguru’ (God) undisturbed and
be careful whether the receiver is deserving unhindered. Tell me what we should obtain
or undeserving. Charity given to the for you from God.” Bhai Mohan Singh kept
undeserving causes pain and suffering. Just quiet. Sant Maharaj said this again. Even
as the right seed in the right field fructifies, then he remained quiet. When Sant Maharaj
similarly, charity given to the deserving made this utterance for the third time, Bhai
fructifies hundreds-fold. We should Mohan Singh bowed and paid obeisance to
remember one thing more that all the riches him. Sant Maharaj said, “Your charity is
and things have been given to us by God; supremely noble and virtuous and it is our
out of the bounties given by Him what prayer that Guru Sahib may bless you with
should we offer to Him? This is something both the spiritual and the material worlds,
we should reflect upon seriously. Consider because material world alone makes man
all our riches as God’s. We should give forgetful of God. With religious faith and
charity with humility. Charity given in this devotion, man gets a place in the Divine
manner bears fruit for a long time. It is Court or the world hereafter.” Today
never effaced or destroyed. everyone knows that he became a very rich
In this context, there is a story about man in India. So –
Sri 108 Sant Ishar Singh Ji Maharaj ‘While casting the seed of his charity, the
Rarewaley. In 1934, when he became deserving recipient he recognizes.’ P. 1411
absorbed in Divine Name contemplation, he Ö¶å° êÛÅäË ìÆÜË çÅé°¨
used to sit at Rara Sahib. In those days, rich It is the foremost duty of a householder
persons had acquired engines for drawing that he should give charity of every type.

If he is educated, he should impart are lying in this state having been mortally
education to the seekers with all sincerity. wounded. But I am in great distress. Please
Similarly, if he is a doctor, he should give do give something in charity.”
the charity of his knowledge and skill to At this Karan said, “O Brahmin! at this
cure patients. When a person gives the moment I have nothing to give; I am lying
charity of his knowledge and talent humbly badly wounded in the battlefield; I cannot
and nobly with virtuous intentions, he even move about. If you need any part of
receives a rich fruit. As a matter of fact, it my body – eye, ear, nose – I shall give you
is the duty of a householder to give with my own hands, but for this purpose,
charity– bring some weapon.” The Brahmin
‘He alone is the householder, who checks his observed, “I have come to you for gold.
passions and begs from the Lord meditation, While you are talking, I can see your teeth
hard toil and self-restraint.
shining with gold crowns.” Karan replied,
He, who with his body gives in charity and
alms all he can; “It is good that today, you have reminded
That householder is pure like Ganges water.’ me of the gold covering on my teeth. Bring
P. 952 a stone so that I may break my gold-plated
Ã¯ Ç×ðÔÆ Ü¯ Çé×ÌÔ¹ ÕðË¨ teeth and give them to you.” The Brahmin
Üê¹ åê¹ Ã¿Üî¹ íÆÇÖÁÅ ÕðË¨ said, “I cannot do such a reprehensible
ê¹¿é çÅé ÕÅ Õð¶ ÃðÆð¹¨ deed. You should yourself break your teeth,
Ã¯ Ç×ðÔÆ ×¿×Å ÕÅ éÆð¹¨ remove gold and give it to me.” Karan
In this context, there is a story from the sighted a stone. He crawled towards it and
‘Mahabharata’. In the course of fighting picked it up. When he raised his hand to
between two warriors – Arjuna and Karan, hit his teeth, Lord Krishna held his arm and
the latter was mortally wounded. On that said – “O Karan! you are truly a great giver
occasion Lord Krishna declared in a loud or donor”. As its fruit, he (Lord Krishna)
voice, “O people of the world! today (in the granted him a place in heaven.
death of Karan) the sun of charity has set.” Therefore, man should continue giving
Arjuna objected to it saying, “O Lord! there away in charity his wealth, his knowledge
will be great donors in the world in times and his strength or power after assessing
to come. Karan gives away only wealth in whether the recipient is deserving or not.
charity, but the donors of future will Those who render service without expecting
sacrifice their entire families. Is he (Karan) any reward for their services and contribute
greater than they?” Lord Krishna replied, to religious and noble causes by
“No Arjun! he is a donor of wealth or themselves suffering inconvenience, who
material riches as well as his entire family.” perform ‘kirtan’ (singing of Gurbani) and
To illustrate this, he assumed the form deliver discourses without accepting any
of an old Brahmin. He went where Karan remuneration for them, receive great
was lying wounded in the battlefield and reward. After listening to their ‘kirtan’
requested him, “O giver of charity! I am a (Gurbani singing) and ‘katha’ (explication or
poor man and have come to you. I have discourse) the devotees’ hearts become
heard that you remove the poverty of aligned with God. Therefore, for treading
paupers. But it is my misfortune that you on this path, the seeker must have a

charitable attitude. [Daily reading of prescribed Gurbani
5. Fifth rule is ‘Pooja’ (God’s worship). compositions]. Having perfect faith in the
The worship which is done sincerely from Guru (Holy Preceptor), daily reading and
the heart instead of as a formality or for reflection of Gurbani prescribed by him
outward show proves to be more fruitful. proves to be fruitful. In this connection, we
Ritual or formal worship too yields fruit but have to exercise great care. First of all, we
it is not as fruitful as the worship done have to see whether our Guru is a perfect
sincerely from the heart. For intrinsic preceptor, or a pretender, or just a scholar.
worship, the devotee should install his If we do find a Perfect Guru, let us have
object of contemplation at an auspicious full faith in him and worship the ‘holy
seat, offer incense to him and practise Word’ in accordance with Gurmat. The holy
Divine Name meditation in his august Word is manifested in the entire creation in
presence. This is a part of intrinsic worship. the same manner as Guru Sahib, assuming
Only worship done with devotion is all forms, has manifested Himself in all
fruitful. regions and universes. Therefore, it is
essential for a seeker to regard the Guru’s
In this context, there is an illustrative Word as Lord God Himself and have full
story. Once Saint Kabir went to see or have faith in his doctrine. Perfect faith in the
a glimpse of his ‘Guru’ (Holy Preceptor), Sri Guru alone takes man to the Supreme goal.
Ramanand Ji. He saw that Sri Ramanand He should read the Guru’s Word, reflect
was doing God’s worship in his room. At over it and concentrate his mind on it.
this, he sat outside absorbed in the There are many mysteries shrouded in it.
contemplation of his ‘Guru’ (Holy
Preceptor). He observed that Sri Ramanand Many devotees complain that they fail
Ji put the crown on the deity but he forgot to concentrate their mind when they do
to deck the master with the rosary. He was ‘path’ (that is, read Gurbani). In this context,
faced with a dilemma. If he removed the there is an illustrative story. Once Tenth
crown to put on the rosary, his worship Guru Sahib was holding his court. Devotees
got violated, and if he did not deck the had come from far and near. When they got
deity with the rosary, his worship remained time to make their submissions to Guru
incomplete. So Saint Kabir said from Sahib, they said, “Reverend sir, we read
outside, “Holy Preceptor! don’t get very many Gurbani compositions. [Some
distressed. Open the knot of the rosary, and even claimed to do ‘path’ (reading) of as
putting round the deity’s neck tie it again. many as 21 Gurbani compositions]. But even
In this way, you won’t have to remove the then our mind does not become calm and
crown.” Thus we see that worship is done tranquil.” Guru Sahib observed “Gurbani
from within the heart by contemplating the ‘path’ (reading) is such a thing that if it is
Guru (Holy Preceptor). No material objects done carefully just once, its intoxication and
are needed for this purpose. It is mentally exhilaration does not wear off. Such is the
contemplated. Holy men explain its method edict from Gurbani –
and manner to the seekers as and when ‘Whoever realizes this Gurbani in his inner
required. self,
The Divine Name his being pervades.’P. 797
6. The sixth ‘nem’ (rule) is ‘Nitnem’ So, dear devotees, you do not read

Gurbani in the right and proper manner. produce impact on the reader. First are
‘The intoxication of poppy, alcohol, opium those who drink (that is, read) it lovingly –
and hashish fades in the morning, ‘The Guru’s Word is true and sweet like
While intoxication of the Name Divine amrita – stream.
remains day and night.’ Janam Sakhi Whosoever drinks it, finds the door of
ê¯Ãå îç ÁëÆî í¿× À°åð ÜÅÇÂ êðíÅÇåÍ emancipation.’ P. 1275
éÅî Ö¹îÅðÆ éÅéÕ Úó·¶ ðÔ¶ Ççé ðÅåÍ ÃÅÚÆ ìÅäÆ îÆáÆ Á³ÇîÌå èÅð¨
You do not attain to that state of total ÇÜÇé êÆåÆ ÇåÃ¹ î¯Ö ç¹ÁÅð¨
absorption and exhilaration.” At this, the Then there are those who are ignorant
Gursikhs said, “That is why, we make an of this method; they do not recognize the
earnest and humble request to you that nature or character of their mind and
generally the exhilaration of Gurbani does remain alienated from the holy Word. They
not fade in the face of loss or gain, honour neither remember that they are reading the
or dishonour, but this does not happen in ‘bani’ (utterance) of their True Guru (Holy
our case.” Guru Sahib observed, “Dear Preceptor), nor do they have any reverence
brothers, you do not read Gurbani in the for ‘bani’. They are just fulfilling a formality–
prescribed manner.” In order to explain to ‘He who receives ‘prasad’ (consecrated food)
them fully, he got a bucket of ‘Sukhnidhan’ without reading the ‘jaap’, is a worm of
(intoxicating drink of a herb called hemp) ordure wasting his life.’ (Rehatnama)
and bowls. In small bowls he put a few Üê ÜÅê êó·¶ ÇìéÅ Ü¯ ñ¶ò¶ êðÃÅÇçÍ
sips, while the bigger bowls were filled to Ã¯ ÇòôàÅ ÕÅ Ü¿å Ô¯ÇÂ Üéî ×òÅòË ìÅÇçÍ
the brim. Those with smaller bowls were They read Gurbani without reflecting on
asked to drink the content, while those its meanings. Therefore, whenever you wish
having bigger bowls were asked to go at to read Gurbani whether for a short period
some distance and do gargles with the or a long period, you should do it with
drink. They were, however, directed to be love, devotion, humility and perfect
careful that not even a drop of the drink concentration of mind. The intoxication and
should go into them. When both the groups exhilaration of ‘bani’ will naturally create
had disposed of the drink as directed, they vibrations within you, and complexities of
returned. Guru Sahib asked them how they the path of spirituality will appear to be
were feeling. Those who had drunk the few getting automatically unravelled.
sips said that their heads were whirling,
There are different ways of reading
that they were feeling giddy. (That is why
Gurbani. First is that if you don’t know it,
intoxicants are forbidden in the Guru’s
you should read from the ‘Gutka’ (Sikh
abode).
handbook of prayers) and take care of
Guru Sahib asked the other group if vowel-marks. Second are those who along
they felt any degree of intoxication. They all with taking care of vowel-marks also wish
replied, “Sir, nothing went into us, how to know the meanings of Gurbani. Third are
could we feel any intoxication?” Guru Sahib those who become absorbed in ‘bani’ (Guru’s
asked them again, “Didn’t you feel any utterance), and it influences both their body
intoxication?” All were feeling surprised and mind. Just as on receiving letter from
and confused. Guru Sahib then said, “Dear a dear and near one carrying tidings of
devotees! in the same way, ‘Gurbani’ does some crisis in which he or she is involved,

you are instinctively overcome by a cloud people.
of concern and anxiety even without But in the end, do they fall into hell.’
reading it, just as a mother feels sad and Bachittar Natak
miserable on getting her son’s letter from í¶Ö ÇçÖÅÇÂú Ü×å Õ¯ ñ¯×é Õ¯ òÃ ÕÆéÍ
abroad informing her that he is starving – Á³å ÕÅñ ÕÅàÆ ÕÇàú ìÅÃ éðÕ î¯ ñÆéÍ
she hasn’t read the letter and she has only ‘O people, I am in red and am wearing a red
heard about his pitiful plight – yet she is robe.
overcome with emotions, similarly, dear Through garbs, the Spouse is obtained not.
devotees, by reading ‘bani’ with feeling and The world has grown weary of wearing
emotion all sufferings are annulled, and all garbs.
Nanak, they alone obtain the Groom who
hurdles are removed. This is the power
hear the Guru’s instruction.
which destroys living organisms that cause In this way is the Bridegroom met.
pain and creates peace and tranquility Whatever pleases Him, that alone takes
within. By reading Gurbani, all the five evils place.’ P. 785
or sins – speech, touch, beauty, relish, ñ¯ÕÅ ò¶ ÔÀ° ÃÈÔòÆ ÃÈÔÅ ò¶Ã¹ ÕðÆ¨
scent; five robbers – empery or sovereignty, ò¶ÃÆ ÃÔ¹ é êÅÂÆÁË ÕÇð ÕÇð ò¶Ã ðÔÆ¨
wealth, beauty, pride of caste and éÅéÕ ÇåéÆ ÃÔ¹ êÅÇÂÁÅ ÇÜéÆ ×¹ð ÕÆ ÇÃÖ Ã¹äÆ¨
youthfulness are annulled. In this ‘nem’ Ü¯ ÇåÃ¹ íÅòË Ã¯ æÆÁË ÇÂé Çìè Õ¿å ÇîñÆ¨
(rule or principle), Guru’s Word is recited, Guru Sahib has commanded clearly –
or normal ‘nitnem’ (Gurbani compositions ‘O man! your cloak is soiled with sins like
prescribed for daily reading) is done, and lust, wrath, avarice, attachment, pride,
Gurbani is read. This is essential for jealousy, miserliness, slander, backbiting
spiritual upliftment. etc. By putting on holy garbs you cannot
Many holy books and preachings are attain anything; you will become only
prevalent in the world. One observes fasts, blameworthy. Guru Sahib says, “First, you
another worships idols, still another is should cleanse and purify your body –
caught in rituals. They have their respective vesture. Then you should not adorn it with
ideologies and religious faiths. But in the any garb. In your eyes you should apply
Guru-doctrine described in Gurmat the collyrium of reverence and devotion
(Sikhism), we cannot divert our mind this with the needles of fear. Then you will see
way or that way even a little bit. We have all around you God pervading everywhere.
to imbibe and follow the Guru-doctrine Take the refuge of the Guru to get rid of
fully. We have to keep ourselves away the ‘I-ness’ within you, the feeling of ‘self’
from contrary views of others and follow in you. So hypocrisy does not serve any
the Guru’s teachings resolutely. Contrary purpose, and becoming dry of God’s love
views, we are not even to hear. and devotion under the cover of a holy
garb, man leaves the world after wasting
7. The seventh ‘nem’ (rule) is ‘dambh’ his life. In this context, it has been said –
(hypocrisy or pretension). Attracting the
‘By contemplating the Guru’s word without
people by putting on a special dress for hypocrisy,
outward show is strictly forbidden. In this He ever makes his mind and body holy and
context, the Gurbani edict is – pure.’ Sri Guru Nanak Prakash, P. 532
‘By putting on garbs do holy men enslave the ÇìéÅ ç¿í ×¹ð¹ Ãìç ÕîÅòéÍ

ÕðÇÔ ÃçÅ ÔÉË åé îé êÅòéÍ for a long time. I was thinking that I had
So the seeker succeeds on this path visited him at a wrong time to disturb him,
sooner by following it after shedding when he was absorbed in reading Gurbani.
hypocrisy. But after sometime, I saw that when his
Those persons who practise hypocrisy, son asked him about going out somewhere,
hatch conspiracies for fulfilling their desires, first he hurled an obscene abuse at him, and
and resort to various other ways and means then after taking tea, he threw the glass at
for gaining popularity, do not find him. So such a ‘path’ (Gurbani reading) does
acceptance at the Divine Portal. not bear any fruit. Therefore, whenever you
reflect upon Gurmat doctrine, you should
When the holy Word is contemplated
abide by the vow of not talking about
without any hypocrisy or sham, then the
extraneous things during the reading of
filth of multiple births is washed off.
Gurbani.
8. The eighth ‘nem’ (rule) is to keep the ‘Ninth rule is that when you do ‘path’
mind calm and peaceful, in which man’s (reading of Gurbani), you should not talk
mental inclination should be according to about anything different.’
Gurbani doctrine – Sri Guru Nanak Prakash, P. 533
‘Kabir, I am the worst of all; except me, éòî¯ é¶î êÅá Ü¯ ÕðéÅÍ
everyone else is good. ÇåÔ îÇÔº Áêð é ìÚé À°ÚðéÅÍ
Whosoever realizes thus, he alone is my 10. The tenth ‘nem’ (rule) is ‘hom’
friend.’ P. 1364 (yagya). One ‘hom’ is that in which we burn
ÕìÆð Ãí å¶ Ôî ì¹ð¶ Ôî åÇÜ íñ¯ Ãí¹ Õ¯ÇÂ¨ ghee (clarified butter) and incense in fire.
ÇÜÇé ÁËÃÅ ÕÇð ìÈÇÞÁÅ îÆå° ÔîÅðÅ Ã¯ÇÂ¨ This ritual has no significance in spirituality.
‘I am not good and no one is bad. We make ‘parshad’ (sweet pudding) at
Prays Nanak, He, the Lord alone, is the home. In the Guru’s abode, the practise is
mortal’s saviour.’ P. 728 that when ‘parshad’ (sweet pudding) is
Ôî éÔÆ Ú¿×¶ ì¹ðÅ éÔÆ Õ¯ÇÂ¨ prepared, we offer a prayer before Guru
êÌäòÇå éÅéÕ° åÅð¶ Ã¯ÇÂ¨ Sahib to consecrate it by tasting it. By doing
9. The next ‘nem’ (rule) is ‘abol’ so are obtained all the hidden powers and
(reticence). When you start doing Name the favour and pleasure of our deity or
meditation and God’s devotional worship, spiritual guide.
or start doing Gurbani ‘path’ (reading) at the The second is ‘Brahm-hom’ (feeding
appointed hour, then, in keeping with the holymen and Gursikhs). It involves feeding
environment, make this resolution in your of holy men and saints. When the holy man
mind, “O Lord, while doing meditation or puts in his mouth the first morsel of food
reading of Gurbani, I pray that offered to him to satisfy his hunger and
comprehending Gurbani I may remain silent, utters God’s Name, then this ‘Brahm hom’
and not dwell upon any worldly matters.” becomes pleasing to God who abides on
We need to pay special attention towards the holyman’s tongue. All the gods
this because it has been seen that people do including Brahma (Lord Creator) are
not respect this rule. Once I happened to go delighted on hearing God’s Name. Feeding
to a person’s house. He was doing ‘path’ a holy man suffering from hunger is called
(reading) of ‘Sukhmani Sahib’. I kept sitting

‘Brahm-hom’. When the holy man partakes of end of the yagya, the conch shell did not
the food-offering by uttering God’s Name sound. All the five Pandavas and Draupadi
with his tongue, it reaches ‘Brahm’ (Lord came and sat by Lord Krishna and asked
Creator), and when ‘Brahm’ is pleased, the why the conch shell had not sounded. He
entire creation is pleased. smiled and said, “There is bitterness and
The third ‘hom’ (yagya), which is animosity in your hearts. You have omitted
superior to all others, involves restraining inviting a holyman out of bitterness and
all the sinful sensual desires with self- animosity.” Lord Krishna revealed, “A
reflection and spiritual contemplation. Man Brahmgyani holy man lives in the south of
should annul evils like lust, wrath, avarice, Delhi. He is a ‘chandaal’ (an untouchable
attachment, pride, envy, slander, backbiting caste among Hindus) by caste. His name is
and miserliness by uttering God’s Name. Balmik. He has not taken part in your
This ‘hom’ (yagya) is the best of all. ‘yagya’. Go and bring him. Your ‘yagya’ will
Therefore, ‘hom’ (yagya) includes feeding the be accomplished when he partakes of
hungry and the holy and offering food to food.”
the Lord. When the five Pandavas approached
In this connection, there is an Balmik, he said, “I am of a low caste. For
illustrative story that towards the end of the coming to your ‘yagya’, you will have to
Duapar age (Third of the four ages of Hindu give the fruit of one ‘yagya’ to me. Only
mythology), after the Mahabharata was then will I come to your ‘yagya’.”
over, the Pandavas complained to Lord They again went to Lord Krishna. Lord
Krishna, “O Lord! although the war is over, Krishna said to Draupadi, “If you go to the
yet the memory of the kins whom we have holy man with perfect faith and devotion
lost continues to trouble our mind. Kindly believing him to be God’s image, then the
tell us some way by which we may have fruit of every step you take towards him is
peace of mind.” equivalent to that of an ‘ashwamedha yagya’
Lord Krishna advised them to perform (A yagya in which a horse is sacrificed). Of
a ‘rajsi yagya’. All the rulers asked for the steps you take towards him, give the
different duties and services to be fruit of one step to him.” Draupadi acted
performed by them. The yagya (a Hindu exactly as she was advised. She went to
ritual) started in the prescribed manner. To him with perfect faith and devotion and
see whether the yagya had been performed requested him to come to the yagya. When
perfectly and unhindered without any kind he put the same demand, she said, “I give
of flaw, a big conch shell was tied with a the fruit of one yagya to you. According to
long bamboo pole, and it was resolved that the provisions of the scriptures, I have come
if the conch shell sounded, it would mean to you with perfect faith and devotion
that the ‘yagya’ had been accomplished in a believing you to be God’s image. Therefore,
perfect manner. of the yagya – fruits of the steps I have
taken for coming to you, take the fruit of
All the saints and sages of India graced one ‘yagya’ and put the rest in my lap.”
the occasion. Lord Krishna washed the feet
of the holy and removed the leaf plates in So Sage Balmik Ji came to the yagya.
which they had partaken of food. At the Food was served to him. When Sage Balmik

mixed all the food items, Draupadi was the yagya was accomplished, because it
surprised and this thought came into her came to be tasted by all the gods including
mind, “Since he is of low caste, he has Brahma (Lord Creator). Therefore, ‘hom’ falls
mixed all the food items – saltish, sweet under ‘nems’ (rules). The way the boat
and sour.” But even after serving food to moves with the help of two oars, similarly,
the sage, the conch shell did not sound. ‘yum’ (restraints) and ‘nems’ (rules) are
Again, they made a submission to Lord essential means for treading on the spiritual
Krishna, “Sir, food has been served to Sage path.”
Balmik, but even then the couch shell has So, in this way, Guru Nanak Sahib
not sounded.” Lord Krishna said, “Some explained to Raja Shivnabh in great detail
person has commented upon Sage Balmik’s that ‘yums’ (restraints) and ‘nems’ (rules) are
manner of eating.” Draupadi admitted that essential for following the path of yoga. In
she had made this mistake. When service the Guru’s abode, the ‘do’s and don’ts’ are
was rendered to Sage Balmik again without clearly mentioned in Guru Granth Sahib. The
any thought or reason, then the conch shell Gursikh should himself include those edicts
blew very loudly and it was heard even in in the ‘yums’ which are not there, such as
distant places. along with eschewing slander, backbiting,
Draupadi had questions in her mind: jealousy and miserliness, it is essential to
“Why did the conch shell not sound earlier? treat all with love. If we are to truly follow
And why did he mix all the food items?” this path, then these rules of conduct have
Lord Krishna said, “Draupadi! it is better if to be followed. There are some other rules
you ask these questions from him.” of conduct which the religious teacher tells
the seeker. No Guru (Holy Preceptor) binds
Balmik Ji said, “Daughter! in the his followers in the shackles of religious
spiritual path, there is a method for code. His job is to make the seeker gain
performing a ‘hom’ (yagya) which has to be self-realisation.
followed by everyone. In this method, the
practice of taking food is different for Of the eight parts or ways of yoga, five
different persons. He, who has taken the are ‘Behrang sadhan’ (outward or physical
vow of celibacy, eats 32 morsels; the man means), while three parts or ways which are
of business eats 24 morsels; ascetics, who related to mind’s concentration and ‘nirudh’
renounce the world and repair to the (restraints or controls) are ‘antrang sadhan’
forests, eat 16 morsels and those who live (inner or inward means). All these eight
in the ‘beetraag’ state (having no love for means help in gaining spiritual knowledge.
material things), the provision is for eating ‘Dhaarna’ (contemplating the Lord Creator to
eight morsels of food. So I had to get the the exclusion of everything else), ‘dhian’
food consecrated and tasted by Brahm (focusing attention) and ‘smadhi’ (trance or
through eight morsels, who knows which deep meditation) are essential to be
savour might find favour with God? practised to perfection for destroying ‘avidya’
Therefore, after mixing all delicacies, I put (ignorance). Yums (controls over the mind
them on my tongue. So when I put the and sense organs) and nems (rules or
morsel of food on my tongue, regulations) are the ways and means to
contemplating the All-Pervasive Lord God, remove the hurdles and violences in the

way of practising yoga to achieve ‘smadhi’ By following them, the filth or impurity of
(trance or deep meditation). These have rajoguni (rousing emotions and passions),
been already described in detail. ‘Drirrh tamoguni (dark, evil) and ‘vikhshape’ (mental
asan’ (determined and stable sitting posture) restlessness) veils is removed from his
is very essential for engaging in Divine worldly life and the ‘jeev’ (sentient being,
Name meditation and God’s devotional soul) becomes ‘satoguni’ (virtuous and
worship, because it is only then that truthful), pure and spiritual. For exploring
steadiness is achieved in practising the inner self, there is a deep relationship
‘pranayam’ (breath control undertaken as a between yoga means and yoga postures.
preparation for yogic attainment; it consists Capriciousness and fickleness of ‘rajogun’
in slow, ample inhalation, retention for (passion, emotion, energy) and sloth and
considerable periods of the air breathed in errantry of ‘tamogun’ (dark and evil urges)
and measured exhalation), and with in the body create hurdles. When we
‘pranayam’ (breathing exercise) is perfectly practise meditation determinedly in the
practised ‘pratihaar’ (restraining the sense right sitting posture, then there is Divine
organs from sinful sensual pleasures). light and spirituality in the body.
‘Dhaarna’ [according to yoga, that state of Adherence to ‘yums’ (restraints and controls)
mental equipoise in which only Brahm and ‘nems’ (rules and regulations) by
(Lord Creator) is contemplated to the binding ourselves to them does not mean
exclusion of everything else], ‘dhian’ following worthless and useless rituals. We
(focusing attention on some object and should understand their significance. Just as
getting totally absorbed in it by restraining the origin of all the torments is ignorance,
the mind from wandering in any other similarly, the origin of all the ‘yums’
direction) and ‘smadhi’ (trance or deep (restraints or controls) is violence. The
meditation) cannot be practised without subject of violence is very serious, which
non-attachment with the world and love for has been discussed earlier also. Violence is
God, and without practising them, they of three kinds: physical, mental and
remain only things to be known spiritual. 1. Physical violence: It involves
intellectually. Knowledge gained with the taking away someone’s life and causing him
intellect does not produce any solid result. pain and suffering in some other form. 2.
When man goes into a state of trance or Mental violence: It involves thinking ill of
deep meditation by concentrating the mind, someone. 3. Spiritual violence: It means
then there is Divine illumination within him soiling or polluting the mind or conscience.
and non-attachment with worldly things This violence is done with the assistance of
increases. As this renunciation or non- tamoguni (dark, evil) inclinations like
attachment increases, the Name practitioner animosity, malice, lust, wrath, avarice,
becomes fit to enter the state of ‘aphur attachment etc. While doing violence to
smadhi’ (deep meditation or trance another person, man does spiritual violence
undisturbed by any thought and counter- unto himself also. Polluting and defiling
thought). Yums (controls over the mind and one’s conscience with foul-smelling
sense organs) and nems (rules and inclinations is the biggest spiritual violence.
regulations) are concerned with In this connection, the opinion of holy men
outwardness and inwardness respectively. is that such persons are killers of their own

self or soul. [Here the killer of the self is Those, who have the power of speech and
the person who pollutes his conscience.] By body, should also try to end violence to the
doing evil deeds he defiles his conscience. extent they can.
But the ‘jeevatma’ (individual soul), making It is not only the duty of yogis, saints,
his soul or mind a separate entity, is caught sages, holymen and noble persons to end
in ‘Maya’ (mammon or material riches). Self- violence, but it is the duty of every human
killers are of two types. One are those who being. The supreme duty of rulers and
destroy their body themselves. Second are judges is to establish peace and non-
those who, by not realizing their (spiritual) violence in the world. If a person attacks
duty or obligation, continue polluting their himself with evil intention, or lethal
conscience. The Guru ‘s edict is – weapon which has been given to him for
‘Those not contemplating the holy Name are self-protection then it becomes the duty of
self-murderers.’ P. 188 his friends to disarm him. Similarly, if a
éÅî¹ é ÜêÇÔ Ã¶ ÁÅåîØÅåÆ¨ violent person does violence to his own
They, who, by committing this most body or to someone else, then it is the duty
condemnable sin of killing the self, pollute of the rulers and judges to terminate his
their mind or consciencem, enter those life. This violence is not violence; it is non-
existences which are called ‘asur’ (demonic) violence. If this task is done with ‘tamoguni’
and are enveloped in pitch black darkness (dark, evil) intentions, then this termination
of ignorance. In other words, they go into of life and body becomes violence and
low and witless existences. makes it a sinful act deserving punishment.
The soul is greatly superior to body Many persons think: ‘Army people
and intellect, because they (body and fight, and kill enemies; the Police catches
intellect) exist by deriving strength from the hold of thieves and punishes them. Is it not
soul. God has allotted these tasks to the violence?’ Defending the country with
‘jeevatma’ (individual soul), so that by using armed might and administering the country
them properly, he may find happiness and according to law is the duty of the Police
liberation. Therefore, the violent person is and the army. If, in the performance of their
the recipient of extreme coldness and duty, they do not take timely action, then
apathy. Harbouring vindictiveness against their negligence of duty also becomes
anyone or the feeling of causing harm to violence.
him is an act of violence for a good man.
Then, there is another kind of violence
Those seekers, who are advancing on the
that, owing to his weakness, a frightened
way to God, should have love and
person suffers tyranny quietly; he lets his
sympathy for such a self-murderer, so that
wealth and property be looted by thieves
they can extricate him from that darkness
and robbers. Not making arrangements for
and restrain him from committing the sin of
defence and protection is also violence and
violence. He, who has fully comprehended
cowardice. Only a glorious warrior can
violence, his glory increases so much that
follow non-violence in the real sense. Weak,
if a violent person happens to come before
cowardly and timid persons only assist the
them, he gives up his feeling of violence.
violent ones in increasing violence, because
Those, whom God has gifted mental
they do not know how to abide by the vow
strength, should also try to end violence.

of non-violence. superior to all, this body is godly in
Holy men are of the opinion that those character and God can be attained only in
persons who, out of fear of death, human incarnation. If rats destroy this life
surrender their wealth and assets to gangs by causing plague, mosquitoes spread
of robbers without any fight or resistance malaria or some other disease, flies cause
are guilty of violence, because their act of disease and other germs lead to various
cowardice gives encouragement to the other ailments, then it is not an act of
robbers to indulge in loot and murder and violence to destroy them. Many devotees
gives them the message – ‘Out of fear we come to me and ask, “If lices are destroyed,
do not offer resistance against you. Loot us will it be an act of sin?” But becoming void
as much as you like.’ Showing so much of thought, they do not realize that their act
weakness is called violence. The warrior, of non-violence is giving birth to a terrible
who possesses greater fearlessness of death violence. Violence against harmful creatures
and spiritual strength than them, confronts like bedbugs, scorpions, snakes etc. is not
them even if he loses his life in the process. a sin; rather it is a virtuous and noble deed.
In this way, by lessening their violence, he There are grades of violence. Just as killing
performs the virtuous deed of non-violence. of animals used as conveyance and for
The country whose rulers though protect other useful purposes is more harmful than
the country from foreign aggression, yet that of ordinary animals, similarly, killing
exploit their own poor masses, usurp their of a learned man is more sinful than that
rights, take bribes and do not supply of ordinary persons. Killing of ‘Brahmgyanis’
genuine things to them, are guilty of (those who have realized the Ultimate
violence. Therefore, difference between Spiritual Reality) is a very grave sin
violence and non-violence is not just verbal, Similarly, there is a difference between
but it is of duty and purpose for which it speaking the truth and telling a lie. There
is practised and resorted to. For example, is a flaw in one’s speech, such as calling a
if an animal develops worms in its one-eyed person one-eyed and a blind
stomach, it is suffering and is in great pain, person blind appears to be true, but this
no medicine is proving effective, then it is utterance is full of malice or hatred. On the
an act of violence to let it suffer. But if a other hand, a blind person should be called
thoughtful person, seeing that the animal ‘Surdas’ [a respectable term for a blind man]
cannot be cured, terminates its life out of and a lame person should be called ‘suchala’
pity, then it is an act of non-violence. [one having a good gait]. One who does
There are different types of views Divine Name meditation and God’s
about non-violence. When the rich harvest devotional worship should be careful and
of a farmer comes to the market, it fulfils thoughtful about these things.
the needs of many and satisfies their There is an illustrative story in the
hunger. But if his crop is attacked by rats Mahabharta. Maharaj Yudhister was fighting
and pests and he does not resort to violence against Karan. After the day-long fighting,
against them thinking that he will be Maharaja Yudhister and the other three
committing a sin, he is not a virtuous and Pandavas could do no harm to Karan. At
righteous person because human life is night, to whet Arjuna’s strength, Yudhister

said very harsh and bitter words to him: “O these bitter words to you (Arjuna) out of
Arjuna! fie! fie! on your ‘gaandeev dhanush’ utter suffering and frustration.” So this is
[A knotted bow with a history. Brahama the difference between actual and intended
gave it to the Moon, who passed it on to utterance. Those utterances which harm
Varun – God of waters, from whom Agni – another person and insult him are not right
fire-God, got it and gave to Arjuna], valour, and proper to be said. The principle of the
saffron flag, Hanumaan-like strength and Guru’s abode is that even the vices and
fire-chariot. Give your bow to some friendly foibles of others should be ignored.
Raja (king) who claims to be more powerful So, the considered view is that although
than you, who will kill Karan.” Arjuna had it is good to speak the truth, yet hurting
taken a pledge that he would kill the man someone’s feelings by doing so amounts to
who spoke disparagingly of his bow. violence. He who steals food to satisfy his
Therefore, to fulfil his pledge, he drew out hunger is not as big a sinner as the one
his sword to kill Yudhister. At that time, who, not adhering to social norms, usurps
Lord Krishna said, “O Arjuna! you are the rights of others.
looking at only the outward form and
meaning of the utterance; you are not trying Many times, those who call themselves
to understand its subtle or hidden meaning. high and superior, who belong to high
Your pledge is to kill the person who castes and consider themselves custodians
slanders your bow, and behind slandering of religion, look down upon people of low
is the feeling of enmity and malice. But castes, and usurp their rights. This deed is
Yudhister has said these words worse than that of the person who steals
affectionately to inspire and encourage you food to satisfy his hunger.
to fight against Karan and with the object Similarly, tyrannical kings (rulers) who
of praising and glorifying your bow.” On deprive their subjects of their political,
that occasion, outwardly Yudhister was social, religious and civil rights, greedy
insulting Arjuna but in a subtle manner, he landlords who exploit their tenants, factory-
was exalting him because he had perfect owners who do not give full wages to their
hope and faith in his valour and ‘gandeev workers and pocket all the profit
dhanush’ (knotted bow). So Lord Krishna themselves, unscrupulous traders who
said, “O Arjuna! Yudhister is a learned resort to adulteration for greater gain,
person. Body is like a cloak for him. If you corrupt rulers, greedy lawyers and doctors
destroy that body, he won’t die because a who harm others for their own gain are all
learned person never dies. Weapons are not great sinners. Therefore, it is not a proper
needed to kill a superior or exalted person. approach to interpret ‘yums’ (restraints,
He can be killed only with (ill) speech or controls) and ‘nems’ (rules) literally. They
utterance.” should not be rejected outright. We should
Lord Krishna said to him, “He has understand them fully and appreciate the
praised your bow and physical strength spiritual gain that is going to accrue from
and bravery. But his method of praising them. All saints and sages are of the view
was different. The reason behind his that unless and until man attends the
(Yudhister’s) saying so was that he himself company of the holy, both outwardly and
was tired of fighting against Karan. He said inwardly, with perfect concentration of

mind, he cannot progress on the spiritual their children were being tortured to death,
path. Many times we recommend celibacy they were being sawed and all kinds of
for the assistance of the practitioner of atrocities were being perpetrated on them,
Divine Name meditation. Many persons yet with their spiritual strength they
object to this on the ground that Guru Sahib preserved their existence. They were
did not say this. But the fact is that we have ascetics in the true sense of the word.
not been able to understand Guru Sahib’s Here Guru Sahib tells us a method of
objective and intention because he has laid attaining to God. In Gurmat, much has been
strong emphasis on this. Celibacy is not a said about ‘yums’ (restraints) and ‘nems’
ritual; it is very essential for physical health. (rules). Abiding by them is described as
Vaids (doctors) are of the opinion that if a adopting and following the Guru’s holy
person marries after practising perfect Word in the conduct of life. It is by
celibacy for twenty five years and has sex following them that we can reach the soul-
with his wife only for progeny or world through inner meditation. Guru Sahib
procreation after menses, he can be celibate has stated comprehensively –
even while living as a householder. He can
‘Without acquiring excellences, (Lord’s)
guard himself against countless ailments.
devotional service cannot be performed.’
Such is the opinion that after eating 40 P. 4
seers of foodgrain etc. daily is obtained a Çòä° ×¹ä ÕÆå¶ í×Çå é Ô¯ÇÂ¨
drop of blood. From 100 drops of blood is Unless and until spiritual qualities are
obtained a drop of marrow. Similarly, from cultivated men cannot practise Divine
this marrow is obtained semen. From its 100 Name meditation and cannot engage in
drops is got one drop of energy which God’s devotional worship. Guru Nanak
keeps the body healthy and strong. In this Sahib said to Raja Shivnabh, “O king! the
way, there is spiritual light or third part of ‘yoga’ is ‘asan’ (right and
enlightenment within him. In the Guru’s proper sitting posture).
abode, there is no room for mad indulgence
in sensual pleasures; instead, man has to Asan [sitting posture]: It is a posture in
live with restraint and discretion. which you can sit for a long time and
meditate within through your consciousness
In ancient history, you have an instance without any kind of mental agitation or
that once the Emperor of Iran attacked disturbance. There are many kinds of ‘asans’
Sparta. In this war, just 300 Spartan celibate (sitting postures). Guru Sahib has called
soldiers fought against three lakh invading them ‘Sidh-asans’ (sitting postures of the
soldiers and defeated them. Their strength divines or ascetics who gained a certain
and valour was known all over the world. degree of spiritual and miraculous power
By preventing the invaders to advance, they through the practice of meditation and
preserved the freedom of entire Greece. austerities). He has called them ‘chaurasia’
Similarly, after the Tenth Guru Sahib, too (84 sitting postures of yoga). You have
when the Sikhs were overcome by a crisis, to read books on yoga in order to know
they preserved their entity with spiritual and understand them. For practising Divine
power and fearlessness and by keeping Name meditation, ‘Sidh-asan’ (sitting posture
themselves healthy and strong. Although of the divines in which left heel is placed

under the anus and right heel on the male employ for practising Divine Name
copulative organ)and ‘padam-asan’ (putting meditation.’
left foot on the right thigh, right foot on the Chaupai:
left thigh, holding right toe with the right ‘Left foot on the right thigh, and right foot
on the left is placed.
hand and left toe with the left hand from
Turning the arms back,
behind the back, placing the chin at a The right hand holds the left toe, and the left
distance of four-fingers width above the holds the right.
chest and fixing the gaze on the tip of the Then the gaze is fixed on the tip of the nose.
nose) are considered the best. The common Sitting thus is known as ‘Padam-asan’.
‘asan’ is sitting cross-legged on a soft Guru Nanak Prakash, P. 534
surface. Keep the neck and the backbone in Ú½æ¶ Á³× ï¯× ÕÅ ÁÅÃéÍ
one line at 90 degrees. After you have ì¶ç Ü¹×Æôð ÕÇðÔÄ íÅôéÍ
assumed this posture let all the limbs relax. Ü¶å¶ ÜÆò Ü×å îÇÔº ÜÅéÔ¹Í
Relax the head and get rid of all tension ÁÅÃé å¶å¶ ÔÆ êðîÅéÔ¹¨ 60¨
and tautness. Then let the cheeks, jaws, Çåé å¶ ï°×î Çôð¯îä ìÆé¶Í
îÔ»ê¹ðÖ ÇÔå ÕÇð Ã¯ ñÆé¶Í
neck, shoulders, arms, knees, ankles and
ÇÃ¼è ÁÅÃé, êçîÅÃé ç¯ÀÍ±
feet upto toe-tips relax and stay loose. But ÇåéÇÔº ÇÜ ñ¼Ûé Ã¹Çéï¶ Ã¯À¨ ± 61ÍÍ
you have to take care that the neck and ÇÛÇå ÕÛ° Ö¯ç ÇîÌçñ ¹ Çåzä êÅÂ¶Í
backbone remain straight. Generally, when ìËÃÇÔ ê¹é êà Çìîñ ÇìÛÅÂ¶Í
you sit cross-legged, then leaving the body ÔÉË êÅòé, éÇÔº Á³× â°ñÅÂ¶Í
relaxed, take your hands on the knees ìÅî êËð Ã¯º ×¹çÅ çìÅÂ¶¨ 6¨
touching the thumb with the little finger ç¯ÔðÅ¨ ÇÂ¿çÆz êð çÇÔé èðË, Á¼×Ì éÅÃÕÅ èïÅé¨
and concentrate on your breathing. As ÇÃ¼Çè ÁÅÃé - ÇÂÔÕ¯ íéË, ï¯×Æ ÕðÇå ÃÜÅé¨ 63¨
instructed by holy men, meditate on the Ú½êÂÆ¨ çÅÂ¶º ê× êð èÇð ÕÇð ì»ò»Í
holy Word and keep sitting in this posture ìÅò¶º êð Õð çÇÔé ÇàÕÅòÅÍ
ç¯é¯ í¹ÜÅ Õ¿â ÕÇð êÅÛ¶Í
as long as you do not feel tired. This is ×Ô¶ Á³×Èá¶ ê× Ççã ÁÅÛ¶¨ 64¨
what is written in holy books – íÈ Õ¯ ÇÕèº̄ éÅÃÕÅ èïÅéÅÍ
‘The fourth part of yoga is ‘asan’ (body ÕÇð ìËÃ¶ êçîÅÃé ÜÅéÅÍ
posture). Pranayam – The fourth part of this path
As are the number of living beings, so are
(of yoga) is ‘pranayam’ (breathing exercise),
the number of ‘asans’,
Say the Vedas and yogis. which is practised with three air passages
The chief among them are the ones, which in the body. One is ‘ida’ [the air channel
the holy have practised to advantage. extending from the head through the left
Listen to the marks of both ‘sidh-asan’ and nostril]; the second is ‘pingala’ [the air
‘Padam-asan’. channel extending from the head through
Digging the earth, soft grass is spread, the right nostril]; and the third is ‘sukhmana’
And on the grass is spread a clean cloth [the breath passage lying between ‘ida’ and
sheet, ‘pingala’]. To practise ‘pranayam’ (breath
Whereon should one sit without moving the
control), you need a place of solitude,
limbs.
The left heel is placed under the anus.’
where there is no noise, no disturbance and
Dohra (couplet): ‘The right heel is placed on no interference, which is neat, clean and
the male copulative organ. airy but not windy; a gentle breeze should
This is called sidh-asan, which the yogis be blowing there to make breathing easy

and comfortable. It should be free from in right eye, ‘hast-jihba’ vein in the left eye,
flies, mosquitoes and other pests. Any such ‘pusha’ and ‘payasvani’ veins in right and left
place can be selected within the house or ears respectively, ‘alambasa’ vein in the
outside. It can be a shady place under a penis, ‘lakwa’ vein in the anus and ‘sankhni’
thick tree like banayan, peepal etc. in a vein in the navel. There are many difficult
garden. One can sit on a platform under it. forms of ‘pranayam’ (breathing exercise), but
But one should not sit under a fruit tree in fact, ‘chandrang’ and ‘suriyang pranayams’
like that of neem where there are ants and are useful for practising Divine Name
insects. Berry tree is considered good meditation and engaging in God’s
because due to thorns not many birds sit on devotional worship. It is like this. By
it. If one can find a neat and clean place reciting God’s Name, ‘Onkar’ or ‘Waheguru’
within the house, it is very good. To 16 times, the ‘praans’ (vital breaths) are
practise ‘pranayam’ one should completely drawn in slowly through ‘ida’ (air channel
detach one’s mind from the outside world. through the left nostril) which is on the left
For breathing in, the sun air-passage is on side. This is called ‘poorak’. Then reciting
the right, and the moon air-passage, on the God’s Name 64 times, the breath is held
left. By breathing through the right nostril, within; this is called ‘kumbhak’. Then the
heat increases in the body. Therefore, one breath is released slowly through the right
should start breathing through the left nostril (pingala) while uttering God’s Name
nostril. The ‘praans’ (vital energy or breath) 32 times. This is called ‘rechak’. This is
run in our body spontaneously. The ‘praans’ ‘chandrang pranayam’. The same breathing
are not just air, they carry vital energy also. exercise done through the pingala (air
There are five ‘praans’ (vital breaths) in the channel through the right nostril) is called
body – praan (in the heart), apaan (in the ‘suriyang pranayam’. The breath is now
anus), udiaan (in the throat), biaan (in the released through ‘ida’ (air channel through
entire body), smaan (in the navel). Of these, the left nostril). These ‘praans’ (vital breaths),
‘praan’ by drawing in pure and clean air full with the help of ‘praan’ (in the heart) and
of oxygen from outside, purifies the blood, ‘apaan’ (in the anus) are taken from the
and expels carbon dioxide from within. ‘mooladhar’ (ganglion in the anus) to the
Since the ‘praans’ run or flow spontaneously, ‘Brahm-rundhar’ (Dasam duar – Tenth door).
it is the job of ‘pranayam’ to bring them in From the ‘Mooladhar Chakra’ (ganglion in the
a state of equipoise. To tranquilize the anus)to the ‘Brahm-rundhar’ (Tenth door) is
movement of ‘praans’ is ‘pranayam’ (breath the extremely shining ‘sukhmana’ vein or air
control). According to the Vedas, there are channel. In the middle is the subtle
72,72,10,201 veins in the body. Of them, ten ‘kundalini’ which is as bright as a million
have been said to be helpful in practising electric bulbs. The view of the people, who
‘pranayam’. Generally, three veins – ida, practise yoga is that with a mere glimpse
pingala and sukhmana have been given a of the kundalini sin and ignorance are
place of prominence. On the left side of the destroyed. According to yoga, it is a vein
nose is ‘ida’, while on the right side is at the root of the ‘sukhmana’ vein serving as
‘pingala’, and the vein between these two is a door to the ‘Dasam duar’ (Tenth Door).
called ‘sukhmana’. Then there are other veins Since it consists of 3½ coils like a snake, it
in various parts of the body – ‘gandhari’ vein is called ‘kundalini’. With the force of

‘pranayam’, the sukhmana’s door leaf in One may perform the cleansing praxis and
bhujanga (snake-like) vein is opened and the eighty-four yogic poses –
through it the movement of ‘praans’ (vital By none of these shall poise of mind come.’
breaths) becomes faster in the ’Dasam duar’ P. 98
(Tenth Door). Easier and simpler than this Öà¹ ÃÅÃå ÇìÚðå î¹ÇÖ Ç×ÁÅéÅ¨
difficult and painful ‘pranayam’ (breathing êÈÜÅ ÇåñÕ° åÆðæ ÇÂÃéÅéÅ¨
ÇéòñÆ Õðî ÁÅÃé ÚÀ°ðÅÃÆÔ
exercise) is ‘Hansa pranayam’. It is very slow.
ÇÂé îÇÔ Ã»Çå é ÁÅòË ÜÆÀ°¨
It consists of concentrating the mind fully
and then uttering the word ‘Wahe’ while Dhoti, neti, basti, tratak, nivli, kapalbhati
breathing in and ‘Guru’ while breathing out. are difficult and painful yogic practices,
This is a very simple and easy method of which have already been explained in detail,
reciting ‘Waheguru-chant’ (God’s Name). Man but here we are again referring to them in
takes 21600 breaths in a day. While brief.
working, sleeping, indulging in sensual 1. Dhoti: It involves taking a cloth strip
pleasures, and going on foot, breathing four-fingers in width and fifteen hands (one
becomes fast. While meditating on the hand = half yard) in length and soaking it
Name and engaged in God’s devotional in luke-warm water. Then the practitioner
worship breathing rate comes down from practises swallowing one hand of it daily,
eight breaths per minute to six or four per and in 15 days achieves the target of
minute. On an average, man takes 24000 swallowing the whole of it. He keeps its
breaths daily. Its tenth works out to be two end held tightly in the feet. Then he pulls
hours and forty minutes. He utters God’s it out slowly. In this manner, his intestines
Name 21600 times without using ‘madhma’ are cleansed.
(the tongue), moving his lips and speaking. 2. Neti: It involves taking a thin and
This is called ‘ajappa jaap’ (silent meditation), soft thread nine inches in length and with
about which the Guru’s edict is – the help of vital breaths, drawing it in
‘Merging in the Primal Lord man forgets not through the nose and taking it out through
mental meditation (or utterance of the holy the mouth. Then holding the thread from
Name without sound).’ P. 1291
the two ends, the practitioner does
ÁÜêÅ ÜÅê¹ é òÆÃðË ÁÅÇç Ü¹×ÅÇç ÃîÅÇÂ¨ cleansing.
This is called ‘kirya-yoga’ also. There is
an edict in Gurbani – 3. Basti: It involves sitting in water
upto the navel and then entering a bamboo
‘One may rotate intestines, make the forge
tube six fingers long and one finger thick
of the kundalini blaze,
And exhale, inhale and retain breath in into the anus. Then with the help of ‘praans’,
‘pranayam’. P. 1343 (vital breaths) the practitioner draws water
ÇéòñÆ Õðî í¹Á×
³ î íÅáÆ ð¶ÚÕ êÈðÕ Õ°í
¿ ÕðË¨ into the intestines and cleans them. It is like
enema done by doctors.
Similarly, man may do various other
things – 4. Tratak: It involves focusing the eyes
‘One may expound from memory philosophy on an object and continuing to gaze until
of the six systems; the eyes become tired and water comes into
One may perform ritual worship, put on the them. Yoga-teachers call it ‘tratak’, which
paste-mark, bathe at sacred spots, cures ailments of the eyes. It should be
done very carefully like preserving a gold

box. The focus of this exercise is either the the ‘kundalini’ vein is the throne of lust,
front part of the nose or the middle part where naad (sound) ‘hans’ (ability to
between the eyebrows. discriminate between truth and untruth) and
5. Nivli: It involves sitting alert by ‘mann’ (mind or soul) are born. At this place
keeping the shoulders down and the back do the yogis contemplate Lord Ganesha.
straight, and then rotating the intestines as Swadhishthan chakra: It is a red-coloured
curd is churned in a pitcher. inverted lotus having six petals. Since there
6. Kapalbhati: It involves inhaling and is ‘shakti’ (power or energy) here, yogis
exhaling through ‘rechak’ (releasing breath) contemplate Lord Brahma (Lord Creator).
and ‘poorak’ (breathing in) like a blacksmith’s Third is ‘manipoorak chakra’ which is
bellows. situated in the navel. It is blue-coloured
It is the kundalini vein which is called inverted lotus having ten petals. Here the
‘bhuyangma’ or ‘bhujanga’ (coiled like a yogis contemplate Lord Vishnu (The
snake). It keeps the door of ‘sukhmana’ (air Nourisher).
passage) shut, which the yogis manage to Fourth is ‘anahat chakra’. It is a golden-
open through practising ‘pranayam’ coloured inverted lotus having 12 petals
(breathing exercise). ‘Bhathi’ involves thining and is situated in the heart. Here is
and lengthening the tongue with massage contemplated Lord Shiva (the Destroyer).
so much that it may touch the eyebrows. Fifth is Vishudh Chakra. It is an inverted
Then the tongue is put into the mouth lotus having 16 petals and is situated in the
again in such a way that its tip may close throat or neck. Here is contemplated the
the aperture above the palate. By doing so ‘jeevatma’ (soul).
the heat created by pranayam practice is Sixth is ‘agya chakra’. It is an inverted
dispelled. Nectarine relish drips from the lotus having two petals and is situated
yogic concentration of mind (dhian) on the between the two eyebrows. It is like white-
left of the ‘trikuti’ (middle of the forehead like the moon. Here is contemplated Lord
just above the eyebrows). The tongue tastes God who grants liberation. Above these six
that nectarine relish and in yoga shastras, it ‘chakras’ (ganglions) is the ‘Dasam duar’
is known as ‘amarvarni’ (rain-nectar). (Tenth Door) which has a white lotus
Rechak: Releasing the breath or exhaling having a thousand petals. In the ‘Dasam
the ‘praans’ (vital breath or energy) is called duar’ (Tenth Door), one contemplates the
‘rechak’. ‘Poorak’ is inhaling the ‘praans’ (vital Guru (Holy Preceptor or Master) with the
breath). ‘Kumbhak’ is holding the breath power of Divine knowledge.
within. It is of many types. These ‘praans’ So yoga has eight parts. Yums
(vital breaths) going through the ‘mooladhar (restraints, controls) and ‘niyams’ (rules and
chakra’ (ganglion in the anal region) reach regulations) have been already described in
the ‘Dasam duar’ (Tenth door). ‘Mooladhar detail. ‘Sri Guru Nanak Prakash’ contains the
chakra’ is situated at the extremity of the following description-
backbone. The names of the four petals of
‘Fifth part is ‘pranayam’ (breathing exercise).
this lotus are – (va), (sha), k (kh), m, (sa). It
It consists of ‘poorak’, ‘kumbhak’, ‘rechak,’
is yellow in colour. It has three corners and ‘Naam’ (God’s Name).
named – knowledge, desire and action. At

The mind is concentrated from outside. åìË ÁéÅÔç ÕÆ è°Çé Ö¹Çñ ÔËÍ
Breath is inhaled through the right nostril. çðôé êðîÜ¯Çå Õ¯ ÇîÇñÔËÍ
Breathing in this manner twelve times, ÇÞñÇîñÕÅð îÔÅé êÌÕÅôÅÍ
recite the Name of Waheguru (the Formless ÇÜÔº ÇêÖ ÔÉË Çòô¶Ö Ã¹ÖðÅÃÅ¨70ÍÍ
One). ç¯ÔðÅ¨ ÇÜÀ°º ÇÜÀ°º èÇðÔÆ èïÅé Õ¯
The time the breath is retained within is ÇåÀ°º ÇåÀ°º è°Çé òÇè ÜÅÇÂ¨
called ‘kumbhak’. Öôà Á³× ÔË ï¯× ÕÅ
During this period is uttered ‘Onkar’ twenty ÒèïÅéÓ èðÇå Ã¹Ö êÅÇÂ¨ 71¨
four ‘matras’ (time taken in uttering a letter) Sixth part is ‘prathihar’ – not to have
Through the left nostril is the breath exhaled attachment for anything, surrendering
uttering ‘Onkar’ in the process.
everything to the Guru (Holy Preceptor)
This is called by the name of ‘rechak’.
The breath is inhaled and exhaled slowly and and practising Divine Name recitation or
gradually meditation by controlling one’s sense organs
Through right and left nostrils alternately. and becoming inward-directed, and if the
In this manner the path to ‘trikuti’ is opened mind wanders about, concentrating it by
and the ‘praans’ (vital breaths) come to rest restraining it again and again. When,
in the Dasam Duar (Tenth door). through the practice of ‘pranayam’ (breathing
Then the ‘anhad naad’ (unstruck mystic exercise), the ‘praans’ (vital breaths) manage
sound) is heard or sounded. to reach the ‘Brahmrundhar’ or ‘Dasam Duar’
And one obtains a glimpse of the Supreme
(Tenth Door) and hold there for 25 ‘pals’
Divine Light.
It is a great radiant Light, (one pal = 22.5 seconds), it is called
Seeing which is obtained great ecstasy. ‘pratihar’. If the practitioner holds them
Dohra (couplet) (praans) for five ‘gharis’ (one ghari = 22.5
The more is the Light contemplated the more minutes), it is called ‘dhaarna’; if they
intense becomes the Name-sound, remain for six gharis, it is called ‘dhian’, and
This ‘dhian’ (contemplation) is the sixth part man holds the ‘praans’ (vital breaths) in the
of yoga, which affords joy and peace.’ ‘Dasam Duar’ (Tenth Door) for twelve days,
Shri Guru Nanak Parkash, P. 535 it is called ‘samadhi’ (trance or deep
Á³× ê³Úî¯ (Ú½æÅ) êÌÅäÅïÅîÍ meditation).This entire process is called ‘raj
êÈðÕ, Õ°¿íÕ, ð¶ÚÕ, éÅî¨ 65¨ yoga’. But according to Gurmat (Sikh
ìÅÔð å¶ îé Ã¹ðÇå ÇàÕÅò¶Í
teachings), the path is very easy and simple.
çÇÔé¶ Ã¹ð å¶ êÌÅä ÚãÅòËÍ
ÖËºÚÇå çÉÅçô îÅåzÇÔ Ü¯ÇÂÍ Guru Sahib says that the Name Divine
úÁ³ÕÅð ÜêË åì Ã¯ÇÂÍ 66¨ should be recited with the tongue. By
ÇÜå¶ êÌÅä Á³åð áÇÔðÅòËÍ doing so, the practitioner attains joy and
ÒÕ°¿íÕÓ å¶å¯ éÅî ÕÔÅòËÍ peace here and a place in the Court Divine.
Ú½ÇìÃ îÅåzÅ úÁ³ÕÅðÅÍ When from recitation with the tongue, the
ÜÅê ÕðË ÇåºÔ ÃîËº À°ÚÅðÅ¨ 67¨ Name comes to be recited mentally or
ìÅòËº Ã¹ð Ãº̄ ÕðÇÔ À°åÅðÅÍ silently and is not forgotten, then the
çÉÅçô îÅåzÅ Üê úÁ³ÕÅðÅÍ malady of ego is annulled. Getting God’s
Òð¶ÚÕÓ ï»Õ¯ éÅî ÕÔÆÜËÍ Name relish from within the self, desire is
ÃéË ÃéË Ü¯ Û¯âé ÕÆÜË¨ 68¨
quenched –
åËÃ¶ ÔÆ ìÅÂ¶º å¶ çÅÂ¶ºÍ
çÅÂ¶º å¶ ìÅÂ¶º Ã¹ ÚãÅÂ¶Í ‘With thy tongue repeat the One Name.
Ö¹ñË· ðÅÇÔ ÇåzÕà° Æ ÇÂÃ ãÅðÅÍ Here, it shall grant thee comfort and great
áÇÔðÇÔº êÌÅä ÇÜ çÃò¶º çÉÅðÅ¨69¨ joy, and hereafter, it shall be of avail unto

thy soul, and keep its company. acquires the ability to change from material
The ailment of ego shall be eradicated. to ethereal and ethereal to material. Tenth
By Guru’s grace, thou shalt practise ‘Raj is the sound of ‘megh’ (cloud), on hearing
yoga’. which man starts having a glimpse of the
The person who has tasted God’s elixir, his
immanent aspect of God and he becomes an
desire is slaked.
He who has obtained God, the Treasure of image of Brahm (God, Creator). Many
peace, again, goes not anywhere else.’ authors of holy books write about five
P. 211 kinds of ‘anhad naad’ (unstruck sound). First
ðÃéÅ ÜêÆÁË Â¶Õ¹ éÅî¨ is of stringed musical instruments, second
ÂÆÔÅ Ã¹Ö¹ ÁÅé§ç¹ ØéÅ ÁÅ×Ë ÜÆÁ ÕË Ã¿Ç× ÕÅî¨ of ‘mridang’ (two-sided drum), third of gong,
ÕàÆÁË å¶ðÅ ÁÔ¿ ð¯×¹¨ å±¿ ×¹ð êÌÃÅÇç ÕÇð fourth of pitcher, and fifth of ‘napheeri’
ðÅÜ Ü¯×¹¨ (wind-wood instrument) etc. –
ÔÇð ðÃ¹ ÇÜÇé ÜÇé ÚÅÇÖÁÅ¨ åÅ ÕÆ ÇåzÃéÅ ñÅæÆÁÅ¨ ‘Then shall play the mystic music of five
According to Gurbani, there (God’s esoteric instruments,
home), one comes to have a glimpse of And the drum of the holy Word resound.
many other enlightened and exalted souls. In that state shall be revealed wondrous
There is no need to go into their details. continents, regions, lands and zones.’
P. 1291
Holy men have revealed many types of
‘anhad shabads’ (unstruck sounds). First is ê³Ú Ãìç è¹ÇéÕÅð è¹Çé åÇÔ ìÅÜË Ãìç¹ éÆÃÅäÍÍ
cracking or snapping sound, on hearing çÆê ñ¯Á êÅåÅñ åÔ Ö¿â î³âñ ÔËðÅé°ÍÍ
which man is wonderstruck. Second is Guru Sahib has mentioned only five
jingling sound, on hearing which all the mystic sounds. Therefore, these sounds arise
limbs of the body start blooming. Third is in all human bodies. Within each are four
the sound of the bell, on hearing which love ‘banis’ (speech or utterance) named prah,
rises in the heart and other organs. Fourth pasanti, madhma and baikhri. Prah abides in
is the sound of the conch-shell, on hearing the navel. ‘Pasanti’ in the form of thought
which the head starts whirling like that of or notion abides in the heart or mind. The
a drunken person. Fifth is the sound of third, madhma lives in the throat and baikhri
‘veena’ (a stringed musical instrument), on in the mouth.
hearing which nectar rains in ‘Brahmrundhar’ The opinion of the scriptures or holy
(Dasam Duar or Tenth Door). Sixth is the books is that ‘anhad shabad’ (unstruck mystic
sound of dancing, on hearing which nectar sound) is heard by a yogi in his right ear
is partaken of through the throat. Seventh is when he sits in ‘sidh-asan’ (a yogic posture
the sound of flute, on hearing which one in which left heel is placed under the anus
becomes powerful, that is, one achieves the and right heel on the sexual organ), focuses
power of telepathy, which means hearing of his attention between the eyebrow and
distant sounds and seeing distant places. concentrates his mind. When he practises
Eighth is the sound of ’pakhawaj’ (small listening to ‘anhad sabhad’ (unstruck mystic
drum, or timbrel), on hearing which the sound), he does not hear sounds of various
‘naad’ (sound) that is in the body is heard types. As he advances in his practice, he
and understood in every part or limb. Ninth starts hearing even the subtlest sounds.
is the sound of the small ‘napheeri’ (a wind- First, he hears a resounding sound like that
wood instrument), on hearing which one of the sea, then like that of clouds, then

like that of a large kettle-drum, then of Divine Light
cymbals etc., and in between he hears the It is a great radiant Light seeing which is
sound of a gong. Finally, he comes to hear obtained great ecstasy.’
many kinds of fine and soft sounds like that Sri Guru Nanak Parkash, P. 535
of veena (a stringed musical instrument), åìË ÁéÅÔç ÕÆ è°Çé Ö¹Çñ ÔËÍ
flute etc. çðôé êðîÜ¯Çå Õ¯ ÇîÇñ ÔËÍ
ÇÞñÇîñÕÅð îÔÅé êÌÕÅôÅÍ
Sometimes, he hears the thunder of ÇÜÔº ÇêÖ ÔÉË Çòô¶Ö Ã¹ÖðÅÃÅ¨70¨
clouds. The mind absorbed in this ‘shabad’ The sixth part of yoga is ‘dhian’
(word) should not be diverted in any other (contemplation). As the contemplation
direction. In whichever sound the mind gets becomes deeper, the sound becomes louder.
absorbed in the beginning, it becomes in ‘Dhian’ (contemplation) is of two kinds –
tune with it. Even while remembering one extrinsic, the other intrinsic.
material things of the outside world, the Contemplating objects having form is called
mind becomes absorbed in the sound like extrinsic ‘dhian’ (contemplation), while that
milk in water. Merging with such a sound, which aligns the mind with the shabad (holy
it becomes absorbed in the firmament of Word) is called intrinsic or inward
consciousness. contemplation. This is what is written about
In this way, it has been written in it in Shri Guru Nanak Parkash:
detail about ‘anhad naad’ (unstruck mystic Dohra (couplet): The more is the Light
sound heard by yogis in deep meditation), contemplated, the more intense becomes the
but the ‘soul-thing’ is very far from it. When Name-sound.
the mind becomes extremely subtle, then the This ‘dhian’ (contemplation) is the sixth part
of yoga which affords joy and peace.
self becomes absorbed in Brahm (Lord
Chaupai: Contemplation is said to be of two
Creator). By gaining knowledge of self, self- types - extrinsic and intrinsic (that is
realisation or spiritual knowledge, man contemplating the outer world, and
gains power or strength. This self- contemplating within the inner self).
knowledge cannot be gained without He, who contemplates the form of the four-
(imperceptible) yoga. By practising yoga, armed Lord Vishnu,
mind is purified, knowledge or realization (Should) Know that it is outward
is attained and liberation is achieved. contemplation.
According to ‘Guru Nanak Parkash’, Guru He, who aligns with the Guru’s Word,
That amounts to joining the navel, heart and
Sahib has said – “While pracitising rechak
nostril.
(releasing breath), kumbhak (holding breath) Entering the Tenth Door, he contemplates
and poorak (inhaling breath), the path of the unstruck mystic sound.
trikuti (Dasam Duar, or Tenth Door) is When the unstruck mystic sound is opened
opened up, and the ‘praans’ (vital breaths) and heard,
enter them, and one has a glimpse of the Then does one focus the mind on the Light
Supreme Light. It is an extremely radiant Divine.
light, the glimpse of which affords immense This realization within the mind is ‘dhaarna’
bliss.” (meditation), the seventh part of yoga.
Then the ‘anhad naad’ (unstruck mystic
sound) is heard or sounded, ç¯ÔðÅÍ ÇÜÀ°º ÇÜÀ°º èÇðÔÆ èïÅé Õ¯
And one obtains a glimpse of the Supreme ÇåÀ°º ÇåÀ°º è¹Çé òÇè ÜÅÇÂÍ
Öôà Á³× ÔË ï¯× ÕÅ

ÒèïÅéÓ èðÇå Ã¹Ö êÅÇÂ¨ 71¨ contemplator, contemplation and the object
Ú¯êÂÆÍ çÉË êÌÕÅð Õ¯ ñÖÔ¹ Ã¹ èïÅéÅÍ of contemplation become one, it is called
ìÅÔï ÕÅ, Á³åÆz Õ ìÖÅéÅÍ ‘nirviklap samadhi’. As long as the
Çìôé Úå¹ðí¹Ü Õ¯ Ü¯ èïÅéÅÍ contemplator, contemplation and the object
Ã¯ ìÅÔð ÕÅ ÜÅé, Ã¹ÜÅéÅÍÍ 72ÍÍ
of contemplation seem to be separate, it is
×¹ð Õ¶ Ãìç ÇòÖË Ü¯ Ü¯ðÅÍ
éÅíÆ, ÇðçË ÇÕ éÅÃÅ úðÅÍ called ‘savikalap samadhi’, which again is of
ÕË íÈ Õ¶ ÕË çÃòËº çÉÅðÅÍ four different kinds. Such is the edict in this
èðË ÁéÅÔç è¹Çé ÕË èÅðÅ¨ 73¨ context –
ÜìÇÔ ÁéÅÔç è°Çé Ö¹Çñ ÜÅòÇÔÍ When the mind becomes poised or stable
ÇÕè½º Ü¯Çå Õ¯ èïÅé ñ×ÅòÇÔÍ That is called ‘smadhi’ (trance or deep
ÇÂÔ Á³ÇåzÕ îé îÇÔº êÇÔÚÅéÇÔºÍ meditation).
Ãêåî Á³× èÅðéÅ îÅéÇÔ¨ 74¨ This ‘smadhi’ is of two types -
ôÌÆ ×¹ð éÅéÕ êÌÕÅô, ê³éÅ - ECE Called ‘savikalap’ (with an idea) and
The seventh part is ‘dhaarna’ ‘nirvikalap’ (without an idea).
(contemplating or meditating on the Creator Dohra (couplet) :
When the contemplator, contemplation and
to the exclusion of everything else). But
the object of contemplation are regarded as
according to the philosophy of yoga,
separate and distinct,
‘dhaarna’ comes before ‘dhian’. When man That, say the learned yogis (ascetics), is
practises ‘dhian’ (contemplates an object), his ‘savikalap smadhi’.
mind strays again and again. Restraining Chaupai :
the mind repeatedly and aligning it with the When separate is not the contemplator
Guru’s Word is an activity of ‘dhaarna’. himself, nor is distinct the contemplation,
And the object of contemplation is Lord God
Sant Maharaj (Sant Ishar Singh Ji Himself,
Rarewaley) used to say, “If the mind That is said to be ‘nirvikalap smadhi’.
becomes still for 2.5 minutes, the These eight parts should you practise in thy
consciousness enters the state of ‘dhian’ body and mind.
(contemplation), when ‘dhian’ He, who firmly absorbs his mind in yoga,
(contemplation) is achieved for half an hour, Enjoys he auspicious Name-relish.
then one goes into ‘samadhi’ (trance, or deep When mind’s inclination ceases in yoga,
meditation). When the mind is confined to Then should he become absorbed in Gurbani
(Guru’s utterance or word).
or focused on the Guru’s Word, then, his
attention may be fixed on the navel, or the
Üì îé áÇÔðÇÔ Ô¯ÇÂ Áâ¯ñÅÍ
tip of the nose, or between the eyebrows,
ÇåºÔ Õ¯ éÅî ÃîÅÇè Áâ¯ñÅÍ
or on the Tenth Door, or it may be aligned Ã¯ ÃîÅÇè ÔË À°íË êÌÕÅðÆÍ
with the unstruck mystic sound. When the ÇéðÇòÕñê ÃÅÕñê À°ÚÅðÆ¨ 76¨
unstruck mystic melody is opened up to ç¯ÔðÅ¨ èïÅåÅ, èïÅé, Ã¹ è¶ï,
him, he should contemplate the Light. Ü¯ ÇêÌæÕ-ÇêÌæÕ ÇÂÕ ÜÅéÍ
When the mind becomes still and goes Ã¯ ÒÃÅ ÇòÕñêÓ ÕÔÇå ÔËº Ü¯×Æ ê¹ðÖ Ã¹ÜÅé¨77¨
Ú½êÂÆ¨ ÁÅê Çí¿é éÇÔº Çí¿é ÇèÁÅéÅÍ
into a state of equipoise, it is called è¶ ÃÇí ìÌÔî ðÈê ÕÇð ÜÅéÅÍ
‘samadhi’ (trance, or deep meditation). ÒÇéðòÕñêÓ Ã¯ ñÖ½ ÃîÅÇèÍ
‘Samadhi’ is of two types – one ‘nirvikalap ÁËÃ¶ Áôà Á¿× åé ÃÅÇè¨ 78¨
samadhi’ (without an idea), the other ÇìÌÇ¼ å ÁðÈã ï¯× îÇÔº Ü½ ñ½Í
‘savikalap samadhi’ (with an idea). When the ñ¶ï å»ÇÔ Õ¯ ðÃ ô¹í å½ ñ½Í

À°åðÇÔ ÇìÌ¼Çå ï¯× å¶ ÜìÔÆÍ he should read Gurbani regularly.
×¹ðÈ ìÅäÆ Ãº̄ êðÚÇÔ åìÔÆ¨ 79¨ If he can hear, he should listen to it with all
ôÌÆ ×¹ð éÅéÕ êÌÕÅô, ê³éÅ ECE his heart.’
In this manner, many are benefited and Sri Guru Nanak Prakash, P. 534
worldly bonds are severed. çÈÜ¯ Òé¶îÓ ÜÅÇÂ ÃÇåÃ¿×ÇåÍ
ÕæÅ ÕÆðåé Ã¹Çé Çîñ ê³×Çå¨ 81¨
Guru Sahib said, “O king! the ‘rajyoga’ ç¯ÔðÅ¨ êãé ôÕÇå Ü¶ Ô¯òÂÆ
is a very long path and the seeker has to êãË é¶î ÕÇð Ã¯ÇÂÍ
do a lot of hard work. Only a perfect Ã¹äÇé ôÕÇå Ü¶ Ô¯òÂÆ
teacher of yoga can guide the seeker on this Ã¹éË Ã¹ ÇÂÕ îé Ô¯ÇÂ¨ 82¨
path, but if there is any shortcoming or flaw Third part is ‘desh ikant’ which means
left in its practice, the seeker’s health is imbibing and lodging in the heart and mind
spoilt and he fails to reach any spiritual the utterances of the holy, such as –
goal. So it has been called ‘ant-path’ (slow ‘Everything is the Lord, everything is the Lord.
and arduous). There is nothing but God, the world-sustainer.’
The other is the path of ‘Bhakti-yoga’ (P. 485); and ‘Within all the hearts the Lord
(God’s devotional worship) which too has speaks, the omnipresent Lord speaks. Save the
eight parts. First is ‘yum’ (self-restraint or Lord, who is it that speaks?’ (P. 988). He
control). The seeker should not let ‘I-ness’ should think and believe that God is
or ‘ego’ come into him; he should remain present in all beings. He should remember
humble; he should not take pride in any of Him all the time and contemplate Him in
his merits or virtues; even if he is being his mind. So, this is the third part of ‘Bhakti
praised by the world, he should think and yoga’, such as –
feel within himself – ‘I am doing nothing; Chaupai (stanza of rhyming lines):
there is no merit or virtue in me – Third rule is to follow desh ikant.
He should consider God to be present in all.
‘The first discipline is to keep the mind
He should not consider any one other than
humble.
God to be present or real.
Ever in the self imbibe modesty or humility.’
Only one Lord is present in everything.’
Shri Guru Nanak Prakash, P. 535
ÇêÌæîË ÒïîÓ îé ðÅÖé éÆòÅÍ
Ú½êÂÆ¨ åÆÜ¯ Òç¶ô ÇÂÕ¿åÓ ìÖÅéËÍ
ÇéÜ ×¹é å¶ ÇéðîÅé ÃçÆòÅÍ
Ãðì ÇòÖË ÇÂÕ ×¯Çì¿ç ÜÅéËÍ
The second ‘nem’ (rule) is that he Á½ð çÈÃðÅ ñÖÂÆ é»ÇÔÍ
should go into the company of the holy and Â¶Õ¯ ìïÅêÕ ÃÇí Øà î»ÇÔ¨ 83ÍÍ
hear ‘katha-kirtan’ (explication and singing of Fourth part is ‘asan’, which stands for
Gurbani) in a holy congregation. If he is the concentration of mind. The seeker
literate or educated he should do ‘nitnem’ should absorb his mind in God. Sitting on
(reading / reciting Gurbani compositions the mind’s seat for maximum period of
prescribed for daily reading or recitation). time, he should consider God to be all-
Using his hearing ability, he should listen pervasive.
to Gurbani attentively.
Fifth is ‘pranayam’ (breathing exercise).
‘Second rule is to go into holy company,
And listen to Gurbani explication and
Its three parts are rechak (exhaling), poorak
singing in a holy congregation.’ (inhaling) and kumbhak (holding breath).
Dohra (couplet): If he can read or is literate, After listening to the Guru’s utterances or

instructions, he should draw them within his êÈðÕ, Õ°¿íÕ, ð¶ÚÕ åÆé¨ 84¨
mind; this is called ‘poorak’. What he has ç¯ÔðÅ¨ ÒêÈðÕÓ ×¹ð¹ Õ¶ ìÚé Ã¹Çé
heard, he should lodge them within his ÃíË ÕðÖ ÕÇð ñ¶ïÍ
inner self; this is known as ‘kumbhak’. What ìÚ Ã¹Çé ÃîÞÆ òÃå°
Ü¯ Çðç¶ ÃçÅ Çæð Õ¶ï¨85¨
Guru Sahib advises or instructs to be
Ú½êÂÆ¨ Õð ÁÇíÁÅÃ é ÇåÔº êÇðÔðË¨
eschewed, he should give up and not let Ãç áÇÔðÅòé îé îËº ÕðËÍ
those foibles or failings to find a room in ÒÕ°¿íÕÓ çÈÜ¯ ÇÂÃÆ êÌÕÅðÅÍ
his mind or heart. He should give up those åÆÜ¯ ð¶ÚÕ Õðº̄ À°ÚÅðÅ¨ 86¨
sins and evils which the True Guru ÃÇå×¹ð¹ ìÚé Ü¹ åÇÜéÅ ÕÔÅÍ
condemns in his utterances or teachings. ÇåÔº åÇÜ ç¶ï, Ô¯Çå Ã¹Ö îÔ»Í
This is called ‘rechak’. In this manner, these Öôàî ÒèïÅéÓ Á³× Ã¹Çé ÜËÃËÍ
actions of rechak, poorak and kumbhak êãé Ã¹éé ×¹ð¹ ìÚ Üì ìËÃ¨ Ë 87¨
continue to be performed easily and Ãìç Áðæ îÇÔº ðÅÖÇÔ èïÅéÅÍ
ë¹ðé ç¶ï Ã¿Õñê é ÁÅéÅÍ
spontaneously. In this context, such is the
edict – The seeker should read the Guru’s
‘Fourthly, regard your mind as the ‘asan’
utterances or instructions carefully, and
(seat of meditation). imbibe in his heart and mind the doctrine
Regarding God as manifest, focus your expounded by Guru Sahib. He should
attention thereon. concentrate on the meanings of the Guru’s
Fifthly, know thou ‘pranayam’ having three hymn, and not let any other extraneous
parts – poorak, kumbhak, rechak. thoughts enter his mind. This is followed by
Dohra: (couplet) Poorak – listen to the ‘dhaarna’ (contemplating the Lord Creator to
Guru’s utterances and gather them all in the exclusion of everything else); if some
your mind and heart.
thought or notion does intrude, he should
Hearing the utterances consider them a
check his mind repeatedly.
unique thing, understand them and preserve
them in your mind and heart. ‘Seventh part is ‘dhaarna’ (God’s
Chaupai: (Rhyming lines) Practise them lest contemplation).
they be forgotten. Know its form and listen with interest.
Retain them in the mind forever. If some other thought or idea comes into the
In this manner should ‘kumbhak’ be mind,
practised. Check your mind and absorb it again in the
Thirdly should ‘rechak’ be done. Guru’s hymn.
What the Satguru (True Guru) tells you to When the mind becomes poised or still for a
renounce, give up and obtain great joy and ‘ghari’ (22.5 minutes) or two (45 minutes),
peace thereby. That is ‘Name samadhi’ (trance, or deep
Sixth part is ‘dhian’ – contemplate with meditation).’
attention. Shri Guru Nanak Prakash, P. 536
Read loudly and hear the Guru’s utterance. Ãêåî ÁÔË ÒèÅðéÅÓ Á³×ÅÍ
Concentrate the mind on the meanings of the ÇåÃ ÃðÈê Ã¹Çéï¶ ð¹ÇÚ Ã¿×Å¨ 88¨
Guru’s hymn, îé Ã¿Õñê ÇòÖË Ü¶ ÜÅòÇÔÍ
And let not the mind wander anywhere.’ ê¹é îé ð¯ÇÕ ôìç îÇÔº ñÅòÇÔÍ
Sri Guru Nanak Prakash, P. 536 Üì îé ÇàÕï¯ ØàÆ ç¯ ÚÅðÅÍ
Ú½æ¯ ÒÁÅÃéÓ ÃîÞÔ¹ ÇÚ¼åÍ ÇåºÔÕ¯ éÅî ÒÃîÅÇèÓ À°ÚÅðÅ¨
ÕðÇÔ ×¹Çì¿ç ÇòÖË ÇæÇå ÇìÌÇ¼ åÍ Eighth part is ‘samadhi’ (trance or deep
ê³Úî ÒêÌÅäÅïÅî³Ó ÚÆÇéÍ meditation). When the mind is absorbed in

the ‘shabad’ (hymn, or holy Word) and no by me.” Raja Shivnabh prayed, “I want to
thought enters it, it is called ‘samadhi’ (trance practise these methods to attain God under
or deep meditation). One should become your guidance and instruction.” This is
absorbed in ‘samadhi’ (deep meditation) by what is found written in Sri Guru Nanak
disciplining mind and body. It should be Prakash –
increased so much that God’s Name may ‘On listening to the Guru’s sermon.
continue sounding within all the eight The king submitted with folded hands:
watches of the day, i.e., all the time. It is Both these methods or paths are for
then that ‘samadhi’ (trance) is consummated. purifying the mind.
In this context, the holy edict is – O compassionate one! show thy grace and
rid me of pain and suffering.
‘Eighth state is when the mind remains
Bestow joy on my entire land.
constantly absorbed in the holy Word.
There is none else who is as kind and
This is ‘samadhi’ accomplished fully.’
merciful as you.
Shri Guru Nanak Prakash, P. 536
Abide in my mansion for ever.
Áôà ÜÅî îé ôìç ÇòÖË ÜìÍ Just as you yourself travelled many kosas
êÈðé Ô¯Çå ÃîÅÇè íñ¶ åì¨ 90¨ (one kosa = 2.4 kms) to bless me with faith,
So Guru Sahib said, “O king, you have similarly, now take lodging with me,
heard in detail about ‘kashta yoga’ (practice And deliver your discourses to all my
of penances and austerities), which is called country.’
‘Raj yoga’ also. It requires a great deal of Sri Guru Nanak Parkash, P. 537
time to gain proficiency and perfection in it. Ã¹Çé ÕÇð ôÌÆ ×¹ð Õ¯ À°êç¶ôÅÍ
In Kalyuga (Dark Age), it is difficult to ÔÅæ ì¿Çç çÉË ÕÇÔÇå éð¶ôÅÍ
îé Çéðîñ Õ¶ îÅð× ç¯À±Í
practise these penances. Everybody cannot
Õð¹éÅÕÇð ìõôÔ¹, ç¹Ö Ö¯À±!¨2¨
practise them. You have heard about ‘Bhakti ÕðÔ¹ Ãðì îî ç¶ô ÇéÔÅñÅÍ
yoga’ (God’s devotional worship) also, which å°î ÃîÅé éÇÔº ÁÅé Ç´êÅñÅ¨
everybody can practise, whether he is ÕðÔ¹ ÃçÆò ìÅÃ î¹Þ ÃçéÅÍ
educated or uneducated, because it is very ÔðÖ¯º Ô¶Çð Õîñ Ãî ìçéÅ¨3¨
simple and easy – ÇÜÃ êÌÕÅð å°î ÇÕåé¶ Õ¯ÃÅÍ
‘Know that Bhakti yoga is the easiest path ÚÇñ ÁÅÂ¶ ÇéÜ ç¶Çé íð¯ÃÅÍ
to attain to the Name in Kalyuga. ÇåÃÆ êÌÕÅð ðÇÔé Áì ÕÆÜËÍ
‘Kashat yoga’ was the other path we had Ãðì ç¶ô À°êç¶ôÇÔ çÆÜË¨4¨
told you to meditate on the Name.’ On hearing his loving entreaty, Guru
Shri Guru Nanak Prakash, P. 536 Sahib bestowed on him ‘pahul’ (amrit) and
í×Çå Ü¯× ÇÂÔ ÜÅÇéï¶ ÕÇñ îÇÔº ê³æ took him into the fold of Sikhism. The king
Ã¹Ö¶éÍ prayed, “Reverend Master! Please put up
Õôà Ü¯× ç¹ôåð ÁÔË Ô¯ÇÂ é Ü¶é§Õ¶éÍ in ‘Dharamsal’ (religious place of worship, or
Guru Sahib explained to him in great a rest house for travellers), and ferry all the
detail. Raja Shivnabh bowed at the Guru’s people across the world-ocean. It is stated
lotus feet and requested him with folded in holy books that Guru Sahib uttered
hands, “Reverend Master! I want to practise ‘Praan Sangli’ which has 113 cantoes. He also
both the paths, because these are the only said, “When some Sikh happens to visit this
two methods to purify and chasten the country, give this ‘pothi’ (sacred book) to
mind. Kindly get both the yogas practised him.” Guru Sahib stayed there and made
Raja Shivnabh perfect in both ‘Hatha yoga’
and ‘Bhakti yoga’. Sikhism spread in that
'Atam Marg’ country and everybody started Amar reciting
Gatha
329
‘Satnam Waheguru’ (True is Lord God’s
Name).
Chapter - VIII
Invocation: Saith Nanak: All honour given to me is

True and supreme is Lord’s Name. Thine.
Blessed is Sri Guru Nanak Dev Ji. None even knows my name.’ P. 383
è¿é ÃÌÆ ×¹ðÈ éÅéÕ ç¶ò ÜÆú îÔÅðÅÜÍ åÈ¿ ÇòÃðÇÔ å» Ãí¹ Õ¯ ñÅ×È ÚÆÇå ÁÅòÇÔ å» Ã¶òÅ¨
‘Prostrate salutation and obeisance I make Áòð¹ é Õ¯À± çÈÜÅ ÃÈÞË ÃÅÚ¶ ÁñÖ Áí¶òÅ¨
many a time before the omnipotent Lord, the ÚÆÇå ÁÅòË å» ÃçÅ çÇÂÁÅñÅ ñ¯×é ÇÕÁÅ ò¶ÚÅð¶¨
Possessor of all the powers. ì¹ðÅ íñÅ ÕÔ¹ ÇÕÃ é¯ ÕÔÆÁË Ã×ñ¶ ÜÆÁ å°îÅ· ð¶¨
Reach me Thy hand, O Lord and save me å¶ðÆ à¶Õ å¶ðÅ ÁÅèÅðÅ ÔÅæ ç¶ÇÂ å±¿ ðÅÖÇÔ¨
from wavering, says Nanak.’ ÇÜÃ¹ Üé À±êÇð å¶ðÆ ÇÕðêÅ ÇåÃ ÕÀ° Çìê¹ é Õ¯À± íÅÖË¨
úÔ¹ Ã¹Ö¹ úÔÅ òÇâÁÅÂÆ Ü¯ êÌí ÜÆ îÇé íÅäÆ¨
â¿âÀ°Çå ì¿çé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨
å±¿ çÅéÅ å±¿ Ãç ÇîÔðòÅéÅ éÅî¹ ÇîñË ð¿× îÅäÆ¨
â¯ñé å¶ ðÅÖÔ¹ êÌíÈ éÅéÕ ç¶ ÕÇð Ôæ¨ ê³éÅ - BEF
å°è¹ ÁÅ×Ë ÁðçÅÇÃ ÔîÅðÆ ÜÆÀ° Çê³â° Ãí¹ å¶ðÅ¨
‘After wandering and wandering, O Lord, I ÕÔ¹ éÅéÕ Ãí å¶ðÆ òÇâÁÅÂÆ Õ¯ÂÆ éÅÀ° é ÜÅäË î¶ðÅ¨
have come and entered Thy sanctuary.
O Master, Nanak’s prayer is: Refrain: Tell me, O happily married
Attach me to Thy devotional service.’ women,
How did you please your beloved
Çëðå Çëðå êÌí ÁÅÇÂÁÅ êÇðÁÅ åÀ° ÃðéÅÇÂ¨
Spouse?
éÅéÕ ÕÆ êÌí ì¶éåÆ ÁêéÆ í×åÆ ñÅÇÂ¨ ê³éÅ - BHI
èÅðéÅ - îËù çÇÃú Ã¹ÔÅ×Çä ÃÔÆú,
‘When I forget Thee, then every one becomes ÇÕò¶º å°ÃÄ ðÅÇòÁÅ Õ¿å ÇêÁÅðÅ -B, B.
my enemy.
Holy congregation! loud be thy
And when I remember Thee, then serve me
utterance, ‘True and supreme is God’s
they all.
I know not any other but Thee, O True,
Name.’ In spite of bad weather, a large
Invisible and Inscrutable Lord. number of devotees have come to the
When I think of Thee, then I find Thee Guru’s court from distant places. Although
always merciful. What can the poor people it is raining, and outside there is water
of the world do unto to me? everywhere, even then you should sit
Say, whom should I call bad or good, as all carefully and calmly, and try to participate
the beings are Thine? whenever some hymn is sung. Understand
Thou art my shelter, Thou art my support the refrains. They are quite simple and
and by giving Thy hand Thou hast protected straight; the ‘bani’ in them is not difficult. If
me. the ‘bani’ (Gurbani) is difficult, then you are
The man, on whom is Thy grace, him no likely to make mistakes. But these hymns
suffering can swallow. are often recited and sung.
That alone is peace and that alone is
In the last seven discourses, one
greatness, which is pleasing to the Reverend
subject has been continuously discussed.
Lord.
Thou art wise, Thou art ever compassionate. During the time of Guru Nanak Sahib, a
By obtaining Thy Name, I make merry. Gursikh named Mansukh happened to go to
Before Thee is my supplication. Lanka (Ceylon) for trade. On hearing his
My soul and body are all Thine. discourse, Raja Shivnabh, a local ruler

became his devotee. He fell so much in He, who surrenders himself to the
love with Guru Nanak Sahib and exercised Guru, says, “It is your will. Both joy and
such pull that Guru Nanak set out from the sorrow fall to my share in accordance with
Punjab and gradually reached his capital your will. Both slander and praise too fall
city, where the king subjected Guru Sahib to my lot as per your will. As pleases you,
to several tests. When he was fully it is all right for me –
convinced that the visitor was really Guru ‘Whether you satisfy or console me or push
Nanak Sahib himself, he surrendered his all me off,
– body, mind and wealth – to him. Why do Exaltation in either lies.’ P. 349
we fail to align with the Guru and have an íÅòË èÆðÕ íÅòË èÕ¶ Â¶Õ òâÅÂÆ ç¶ÇÂ¨
equation with Him? It is because our so- Whether you continue pushing me out
called love and devotion for the Guru is of your mansion, or you bestow love on
not perfect; we keep some distance from me, bless me with one honour at least that
Him. No doubt we take or receive all this is according to your will. Even if
everything from Him – this may become you push me off, I will think that I am
mine, that may become mine – but we do under your benign eye. This heady joy is
not love the Guru fully. The practice or rule enough for me that I have come under your
about worldly love is that the lover does gaze; that is why, you have got me pushed
not receive anything from the beloved; on out of your mansion. If you bless me with
the other hand, he or she gives his or her acclaim and your love, then too, it is your
all to the object of love. The nature of love greatness and glory. Both are acceptable to
is not to ask for anything, but continue me, because –
making sacrifices, even to the extent of
selling oneself. When the devotee sells life.
himself/ herself for the Guru and has Be the dust of the feet of all; then alone
boundless love for him and faith in Him, come thou to me.’ P. 1102
then the Guru starts entering his devotee, êÇÔñÅ îðä° ÕìÈÇñ ÜÆòä ÕÆ ÛÇâ ÁÅÃ¨
and makes him His own image; no Ô¯Ô¹ ÃíéÅ ÕÆ ð¶äÕ
¹ Å åÀ° ÁÅÀ° ÔîÅðË êÅÇÃ¨
difference is left between the Guru and the So, in this way, Raja Shivnabh offered
devotee. We have not been able to his all to Guru Sahib.
understand this. We keep ourselves intact
‘He who sells his soul to the True Guru, the
and safe and act according to our own
affairs of that slave are set aright.’ P. 286
thoughts, designs and reason. We think that
îé° ì¶ÚË ÃÇå×¹ð ÕË êÅÇÃ¨ ÇåÃ¹ Ã¶òÕ Õ¶ ÕÅðÜ ðÅÇÃ¨
what we do, we do it ourselves. Guru
Sahib says that he who has a Guru (Perfect He, who sells himself to the Guru, all
Holy Preceptor) does not think like this. He his objectives are fulfilled, all his affairs are
gives up his ‘I-ness’ [I and mine], his ‘ego’– accomplished –
‘Renouncing his self-conceit, he remains ever ‘The Lord automatically accomplishes the
on the side of the Guru. tasks of those to whom the Name of God is
Without the Guru, he knows not any other. dear.’ P. 638
Says Nanak, hear, O saints, such a disciple ÁÇÚ¿å Õ¿î ÕðÇÔ êÌí Çåé Õ¶ ÇÜé ÔÇð ÕÅ éÅî¹ ÇêÁÅðÅ¨
turns towards the Guru.’ P. 919 Those who become devoted to the
ÁÅê¹ ÛÇâ ÃçÅ ðÔË êðäË ×¹ð Çìé° Áòð¹ é ÜÅäË Õ¯Â¨
¶ Name Divine, Guru himself accomplishes
ÕÔË éÅéÕ° Ã¹äÔ¹ Ã¿åÔ¹ Ã¯ ÇÃÖ¹ Ãéî¹Ö¹ Ô¯Â¶¨

their tasks. The Guru’s disciple cannot live ‘Between the passages Ida and Pingla is the
without the Guru – bank of poise.
Kabir there has settled, whose path great
‘Should a storm blow, rain fall in torrents,
sages are seeking.’ P. 1372
still for a sight of the Guru would I go.
As a creature without water is dead, so is ÕìÆð ×¿× Üî¹é Õ¶ Á³åð¶ ÃÔÜ Ã¹¿é Õ¶ ØÅà¨
the Sikh (disciple) without the Guru.’ åÔÅ ÕìÆðË îà¹ ÕÆÁÅ Ö¯Üå î¹Çé Üé ìÅà¨
P. 757 Where Ganga and Yamuna meet and
ÞÖó° ÞÅ×Æ îÆÔ¹ òðÃË íÆ ×¹ð¹ ç¶Öä ÜÅÂÆ¨ there is the ford of celestial stillness, a stage
ÇÜÀ° êÌÅäÆ Üñ Çìé° ÔË îðåÅ free from any thoughts or ideas, the Dasam
ÇåÀ° ÇÃÖ¹ ×¹ð Çìé° îÇð ÜÅÂÆ¨ Duar (Tenth Door) which is beyond Ida,
It is because of love and devotion for ‘Pingla’ and Sukhmana, which is called the
the Guru. The fish is in love with water; region of silence, by crossing that ford have
take it out for a second, it starts tossing and I entered the pure Brahm (Lord Creator). It
turning as if in pain; it cannot live. In the is there that I have my abode and which is
same manner, the Guru’s Sikh (disciple) being sought by saints and holy men. Sages
lives in the will of the Master and too are searching for it but it is not found,
surrenders his all to him. He cannot live because nobody knows its path; if someone
without the Guru. comes to know about it, he will be united
So, on that occasion, Raja Shivnabh with me.”
made an earnest request to Sovereign Guru Guru Nanak Sahib said, “Dear devotee!
Nanak Sahib, “O Sovereign! tell me the path union with saints and Gurus (Holy
by following which I may never be Preceptors) is not attained in this human
separated from you; we may never be body. If one comes to know about the place
alienated from each other.” where saints abide, then one is never
Many devotees think that if they live separated from them. The abode of the
with saints and holymen, they are not saints is called ‘nij ghar’ (home heart, or
separated from them. But this is not a fact. self), Fourth stage, ‘thir ghar’ (self) ‘so ghar’
The devotee is not separated, if he attains (Divine mansion) –
to the level of the holyman’s spiritual ‘What the Portal, what the mansion where
attainment. If he thinks wrongly that the from Thy seat,
All creation dost Thou cherish?’ P. 6
holy man is a human body, then no one’s
physical body abides; the body is made up Ã¯ çð¹ Õ¶ÔÅ Ã¯ Øð¹ Õ¶ÔÅ ÇÜå° ìÇÔ Ãðì ÃîÅñ¶¨
of five elements of nature – clay, water, fire, If we reach that mansion we are never
air and sky, and its three stages are – separated from the holy. But if we remain
childhood, youth and old age. After this, in the material natural world, the world of
death is bound to come. Leaving the human Maya (mammon) and try to see with the
body, the ‘jeev-atma’ (individual soul) eyes, then we are not united with the holy.
wandering about in the cycle of birth and Sovereign Guru Nanak Sahib said, “O king!
death, is separated. Separation is inevitable. there are many paths to reach the place
Once Kabir Sahib was asked – “Reverend where we abide.” So Guru Nanak Sahib
sir! where dost thou abide? – At least tell told him about those ascetics who practised
us this much.” Kabir Sahib said, “You do ‘Hatha Yoga’ (practising severe penances and
not know at all where we abide. We abide- austerities) with obduracy, who observed

penances, sat around burning fires, hung hear only outer voices through the sky. But
themselves upside down, lived on grass, to hear the inner voice, there are different
slept on pebbles and broken bricks, and ate ears; they are called spiritual ears. If you
the fruit of ‘akk’ (wild bitter plant of sandy acquire those spiritual ears, then you will
regions). He said, “This is a very difficult be able to hear His voice also. That tongue
path, a slow path, an ‘ant-path’. Dear is different which savours the relish of
devotee, he who practises Hatha Yoga, who reciting God’s Name. It enjoys the Supreme
observes physical austerities realizes the Elixir, the immortalizing Name-nectar.
spiritual goal with great difficulty; he takes That which smells His fragrance is the
hundreds of births to reach the Lord.” Guru spiritual nose. The body which receives the
Sahib further told him that beyond the Hatha touch of union with God, that Divine touch
Yoga is the ‘Kashat Yoga’ (Raj Yoga) and is within you. The touch of outer physical
explained to him all its details. He also said organs will lead you into darkness and
that by this path too, it is quite difficult to ignorance. Therefore, you should try to
reach the goal; the practitioner cannot reach know and realize this.” In this manner,
easily. In the course of the last holy Guru Sahib acquainted him with this
discourse, you had heard that Farid became ‘Divine Essence’ in great detail, and then
an emaciated skeleton of bones. explained to him the easier way of attaining
Considering him dead, the crows flocked to Him. He said, “O king! that is a different
and started pecking at him, but through all path. It is like this. If a bird comes to know
these rigorous penances, he did not attain about the fruit on a tree, it flies and reaches
to God, because the path was wrong and the tree. On the other hand, an ant will
long. Then he realized that he should first reach there in a long time, while the bird
try to know the abode of the Lord whom reaches there at once. The bird’s path is the
he wanted to meet. ‘God does not live in ‘Bhakti Marg’ (the path of God’s devotional
the jungles; He does not live on the snow- worship to attain to Him.).
capped mountains tops; He does not abide
in the sea; He abides in the heart; He About the ‘Bhakti Marg’, Guru Sahib
pervades everywhere, both within and says – ‘One may practise austerities,
without everyone – observe penances by sitting around fires, sit
‘Farid, why wanderest thou wild places. under waterfalls, stand in water, and keep
Trampling thorns under thy feet? hanging upside down. This is equivalent to
God in the heart abides; seek Him not in Holy Preceptor’s or God’s devotional
lonely wastes.’ P. 1378 worship or Divine Name meditation for
ëðÆçÅ Ü¿×« Ü¿×« ÇÕÁÅ íòÇÔ òÇä Õ¿âÅ î¯óÇ¶ Ô¨ just a ‘ghari’ (22.5 minutes).’ What a simple
òÃÆ ðì¹ ÇÔÁÅñÆÁË Ü¿×« ÇÕÁÅ ãÈãÇ¶ Ô¨ and easy method! Where the devotee
God abides within you; He lives with reaches in 100 years by the other method,
you, but you are seeking Him outside. God there he can reach in 22.5 minutes. So, for
is not seen with these physical eyes; those our spiritual good and upliftment, Guru
eyes which can see Him are different. They Sahib prescribed a very easy method and
are the eyes with which you can peep into commanded, “First, you should remember
your innerself. You cannot hear God’s not to feel proud; you should not take pride
Word with these physical ears which can in any of your talents or virtues – ‘I do

‘kirtan’ (singing of Gurbani); I do explication flights, and in such flights of fancy, he will
of Gurbani and deliver discourses; I am not be able to reach any goal. Nothing will
highly educated; I have a great deal of come out of it. Therefore, Guru Sahib
money. This man is ignorant; this man is advises the devotees to concentrate their
proud.’ Some persons feel proud thinking mind on God.
– ‘I possess miraculous powers; I can read Fifth is imbibing the Guru’s holy
other people’s thoughts; I can easily teaching after listening to it. Guru Sahib
persuade others etc.’ All this pride is says –
undesirable. Some people take pride in the
‘It is not good to slander anyone.
attainment higher than these – ‘I have inner
The foolish apostates alone do it.
or spiritual wisdom and understanding.’ Blackened are the faces of such slanderers –
Guru Sahib says – ‘Don’t take pride in Into frightful hell they fall.’ P. 755
anything; be humble – ‘Be the dust of the feet Çé¿çÅ íñÆ ÇÕÃË ÕÆ éÅÔÆ îéî¹Ö î¹×è Õð¿Çé¨
of all; then alone come thou to me.’ (P. 1102) î¹Ô ÕÅñ¶ Çåé Çé§çÕÅ éðÕ¶ Ø¯Çð êò¿Çé¨
Come to me in all humility. Secondly, One is doing slander and the other is
attend holy congregation with perfect listening to slander. One person himself
concentration of mind. Until the mind is indulges in slander. The second person
concentrated, it is wandering here and there, finds joy in making such remarks against
no spiritual attainment can be made. While someone that encourage another to speak ill
the stream of nectar is falling into a bottle, of him. Both are equally guilty. How much
if the bottle is disturbed and its mouth is guilty are they? Guru Sahib says –
not in line with the nectar-flow, how can ‘Blackened are the faces of such slanderers; into
nectar fall into it? It will be spilled outside. frightful hell they fall.’ (P. 755) They are
Therefore, mind’s concentration is needed condemned to suffer in horrible hells. The
under all conditions and circumstances. So, second one says – ‘Sir, I did not do any
such is the Guru’s edict – slandering’. When he is arraigned at the
Refrain: Sing God’s laudation, O dear Divine Court, he pleads: “Sir, I did not
By concentrating your mind. indulge in slander.” At this, the Righteous
èÅðéÅ - ÜÃ Õð¯ òÅÇÔ×¹ðÈ çÅ, ÇêÁÅÇðú, Judge says, “But you urged another to do
ÇÚå ù ÇÂÕÅ×ð ÕðÕ¶ -B, B. slandering, and you did this intentionally.
‘Devotee friends! ever laud the Lord You criticize others for their failings.” But
With minds awake and concentrated.’P. 295 the principle of the Guru’s abode is –
êÌí ÕÆ À°ÃåÇå ÕðÔ¹ Ã¿å îÆå¨ ‘Ignoring others’ faults even when one sees
ÃÅòèÅé Â¶ÕÅ×ð ÚÆå¨ them and shutting one’s eyes to them, one
If a dog has never been tethered, if it should say – no brother; it does not matter;
is a stray dog, then tether him and see how all are liable to err.’
it behaves. It will continue biting the chain. ‘All are apt to commit error.
Similarly, if a stray cattle is tied to a stake, The Guru and the Creator alone are
it will try to break loose and pull out the infallible.’ P. 61
stake. This is the nature of man’s mind too; í¹ñä Á³çÇð Ãí¹ Õ¯ Áí¹« ×¹ðÈ ÕðåÅð¹¨
it is never calm and still. While attending If there is anyone who does not make
holy congregation, he will remember such mistake, it is Waheguru (God); the rest of the
things that his mind will take fanciful world is subject to make mistakes. The

world is bound to err; to err is human. comforts, and the relish of both ‘raj’ (secular
Who is there in the world, who does not rule) and ‘yoga’ (asceticism) is mingled,
err? He, who points out other’s mistake, which affords bliss to the practitioner. The
should peep into himself and see how following is the holy edict –
many failings are there in him. Guru Sahib Refrain: The Guruward is rewarded with
says – ‘Friends! don’t do this, listen to the the fruit of peace and happiness
Master’s teaching – Enjoys he himself like a saint-
‘Let not ears hear slander of anyone.’P. 274 king.
Õðé é Ã¹éË ÕÅÔÈ ÕÆ Çé§çÅ¨ èÅðéÅ - ×¹ðî¹Ö Ã¹Ö ëñ êÅÇÂÁÅ ÜÆ,
ðÅÜ Ü¯× ðÃ ðñÆÁ» îÅä¶ -B, B.
Give up slandering others and resolve
not to hear anybody’s slander – ‘Seeing beautiful women other than his own,
a Gursikh considers them as mothers, sisters
‘Let not the eyes see the beauty of others’
and daughters.
wives.’ P. 274
For him others’ wealth is like beef for a
êð ÇåzÁ ðÈê¹ é ê¶ÖË é¶åz¨ Hindu and pork for a Muslim.
Don’t look at others’ wives with evil Out of attachment for his son, wife and
and lustful eyes. Similarly don’t do any evil family, he does not cheat and do injustice to
with your hands, and with your feet don’t others.
go to an evil and immoral place. You Hearing praise or blame, he does not
consider anybody worse than him.
should go to the congregation of the holy.
He does not consider himself great and
Engage your hands in rendering service to glorious, and does not trouble anyone out of
the holy. When we conduct ourselves like pride.
this, our mind will become calm and still.’ Such a Guruward (Guru-directed person) gets
Then Guru Sahib says – ‘Restraining mind’s the fruit of happiness and enjoys himself like
thoughts and notions, focus it on the Name a saint-king.’
Divine, absorb your mind in the True Bhai Gurdas Ji, Var 29/11
Guru’s Word and after careful reflection, ç¶ÇÖ êðÅÂÆÁÅ Ú¿×ÆÁÅ îÅò» íËäÅ èÆÁ» ÜÅäËÍ
always remember the do’s and don’ts which À°Ã¹ ÃÈÁð¹ À°Ã¹ ×ÅÇÂ ÔË êð èé ÇÔ¿çÈ î¹ÃñîÅäËÍ
the holy Master has prescribed. When the ê¹åz Õñåz Õ°à¿ì¹ ç¶ÇÖ î¯Ô¶ î¯ÇÔ é è¯ÇÔ ÇèÙÅäËÍ
mind becomes all still and absorbed in the À°ÃåÇå Çé§çÅ Õ¿Çé Ã¹Çä ÁÅêÔ¹ ì¹ðÅ é ÁÅÇÖ òÖÅäËÍ
òâ êðåÅê é ÁÅê¹ ×Çä ÕÇð ÁÔ¿îÀ ¶ ° é ÇÕÃË ðßÅäËÍ
holy Word or hymn even for a little while
×¹ðî¹ÇÖ Ã¹Öëñ êÅÇÂÁÅ ðÅÜ¹ Ü¯×¹ ðÃ ðñÆÁÅ îÅäËÍ
as short as 2.5 minutes, while doing ‘path’ ÃÅè Ã¿×Çå ÇòàÔ¹ Õ°ðìÅäË¨
(reading) of Sri Guru Granth Sahib, Nitnem
The commandment about the conduct
(Gurbani compositions prescribed for daily
of a Guruward is: ‘Seeing beautiful women
reading) and Name meditation, it is called
other than his own, he considers them as
small ‘samadhi’ (trance or deep meditation).’
mothers, sisters and daughters.’ ‘Others’ wealth
It is a kind of ‘dharna’ (contemplation of the
is like beef for a Hindu and pork for a
Lord God to the exclusion of everything
Muslim. ‘All those who are Muslims do not
else); it is called ‘dhian’ too. When the mind
eat pork. The Hindus say that beef is
becomes still and absorbed for 30 minutes,
forbidden to them, and that they cannot eat
it is called ‘samadhi’ (Trance or deep
beef – ‘Others’ wealth is like beef for a Hindu
meditation)”. In this manner, Guru Sahib
and pork for a Muslim.’ Whether a person is
says - ‘Look! what an easy method it is to
a Hindu, or a Muslim or a Sikh, for him
attain to God! It bears the fruits of joys and

usurping others’ wealth is like eating beef strength and power. One is proud of his
and pork. He should not be carried away scholarships another of his worldly or
by his love and attachment for his son, political power. In their hearts, there is no
wife, relatives and family. He should, no room for us. If there is any room for us, it
doubt, do his duty towards them, but he is in the hearts of the poor and the lowly.
should not be drowned in their love and It is there that we abide. Therefore, if
attachment and should keep himself above anybody wishes to live in our company, he
it. Similarly, he should not be tempted by should consider himself low and humble,
the world’s praise of him – ‘This man is a and not high and lofty. ‘Praise and blame each
great scholar. He is a perfect holy man or is forbidden; discard considerations of honour and
saint having miraculous worldly and dishonour.’ (P. 1123) He should not count
spiritual powers.’ He should not pay any himself as someone big and important.
heed to their words of praise and Overcome with pride and ego, he should
admiration. He should conduct himself with not harass others. He should not brag
humility. ‘Don’t listen to praise at all, needlessly – ‘I am a big man. On the
because sometimes even praise will contrary, he should conduct himself with
ensnare you.’ On the other hand, if utter humility and modesty. ‘The Gurward
someone disparages you, then say – ‘I am gets the fruit of peace and happiness and enjoys
what people call me, because only then will himself like a saint king.’ “So, Guru Sahib says
you become friends with the Guru (Holy that the path of the Guruward is very easy
Preceptor), when, like Saint Kabir, you and simple. This path is called ‘Bhakti Yoga’
think that, except you, the whole world is (Engaging in God’s devotional worship).
noble and virtuous – ‘Kabir, I am the worst Unless and until man practises Divine
of all; except me, everyone else is good. Name meditation and worships God, he
Whosoever realizes thus, he alone is my friend.’ cannot meet Him and unite with Him.
(P. 1364) Guru Nanak says that whoever has There are several other paths also of
realized that he is not good while the rest meeting God, but this path (Bhakti Yoga) is
of the world is good and noble, is his true the easiest of all. If Dhanna worshipped
friend. So, if you are to join the company God for a short while, God appeared before
of friends, then don’t consider yourself very him. Then he offered food to Him. He
good. Remain with the poor and the lowly– requested Him to partake of the buttermilk
‘Nanak seeks the company of those who are – ‘O Lord! drink it.” How long did it take?
of low caste among the lowly, nay, rather He sat praying to God from morning till
the lowest of the low. Why should he (he has noon. God manifested Himself and drank
no desire to) rival the lofty?’ P. 15 the buttermilk offered by him (Dhanna).
éÆÚÅ Á³çÇð éÆÚ ÜÅÇå éÆÚÆ ÔÈ ÁÇå éÆÚ¹¨ Similarly, through devotional worship, Saint
éÅéÕ° Çåé ÕË Ã¿Ç× ÃÅÇæ òÇâÁÅ ÇÃÀ° ÇÕÁÅ ðÆÃ¨ Namdev made God drink milk offered by
Guru Nanak Sahib says, “Dear brothers! him. Saint Namdev worshipped God, and
I live with the lowest among the low-caste. so when his thatched shed was burnt, God
I abide in their hearts. There is pride in the Himself came to rebuild his shed. It was
hearts of the great of the world. One is because he performed God’s devotional
proud of his land, another of his wealth. worship. God wants love and devotion. He
One is proud of his men, another of his hungers for the devotee’s love and worship.

‘God hungers for the devotee’s faith and devotion Lord! I want to hear your laudations.
to Him.’ Kindly give a crore ears –
‘I say verily unto you all; ‘O my Beloved Lord, bless me with millions
He who loves alone finds the Lord.’ of ears, wherewith I may hear the praise of
Tenth Guru the Imperishable Lord.’ P. 780
ÃÅÚ¹ ÕÔ½ Ã¹é ñ¶Ô¹ ÃíË ÇÜÇé êÌî
¶ ÕÆú Çåé ÔÆ êÌí êÅÇÂúÍ Õ¯Çà Õðé çÆÜÇÔ êÌí êÌÆåî ÔÇð ×¹ä Ã¹äÆÁÇÔ ÁÇìéÅÃÆ
The devotee should take refuge at the ðÅî¨
Guru’s lotus feet. Until he renders service Since he had love for God, he was not
to the Guru, he cannot engage himself in satiated with listening to His praises. Even
God’s devotional worship. God’s worship when God blessed him with a hundred
lies in the service of the Guru – crore ears, he prayed for still more. At this,
‘The fire of desire within, without the what did the Lord say? “Now merge within
Guru’s guidance is extinguished not, Me, because there is no distinction left
Although outwardly with burning fire he between you and Me –“
warms himself.’ P. 1013 ‘By hearing, hearing the Lord’s praises this
Á³åÇð Á×Çé é ×¹ð Çìé° ìÈÞË ìÅÔÇð êÈÁð åÅêË¨ soul is rendered immaculate and death’s
While within him is burning the fire of noose iss cut.’ P. 781
desire, he lights fires outside and sits Ã¹Çä Ã¹Çä ÇÂÔ¹ îé° Çéðî« Ô¯òË
around them. It is in the Guru’s service that ÕàÆÁË ÕÅñ ÕÆ ëÅÃÆ ðÅî¨
the worship of God lies. Until the Guru is Second is called ‘kirtan bhakti’ (singing
met this fire of desire is not quenched – God’s laudations). About the fruit that
‘Without service to the Guru (Holy accrues from singing God’s praises by
Preceptor) comes not devotion – concentrating the mind, Guru Sahib says –
How else may one contemplate the self?’ ‘In Kaliyuga (Dark age) singing of Divine
P. 1013 laudation is the supreme act.
×¹ð Ã¶òÅ Çìé° í×Çå é Ô¯òÆ ÇÕÀ°ÕÇð ÚÆéÇÃ ÁÅêË¨ By the Guru’s (Holy Preceptor) guidance
How should the self come to know – with concentrated meditation the Name
Divine you utter.
‘Who am I?’ Without knowing the self how
Such a one saving himself, saves his
will man attain to the Lord? So, this is how forebears,
Guru Sahib says. Devotional worship is of And honourably goes to his Divine abode.’
nine types. First is called ‘Sarwan Bhakti’ P. 1075
(worshipping God by hearing His ÕÇñÜ¹× îÇÔ ÕÆðåé° êðèÅéÅ¨
laudations) just as you are sitting here in ×¹ðî¹ÇÖ ÜêÆÁË ñÅÇÂ ÇèÁÅéÅ¨
the holy company listening to spiritual ÁÅÇê åðË Ã×ñ¶ Õ°ñ åÅð¶
discourse. First this devotion comes from ÔÇð çð×Ô êÇå ÇÃÀ° ÜÅÇÂçÅ¨
outside, and about this, devotees make ‘Kirtan Bhakti’ (worship of God by
submissions – ‘O God! I have listened to singing His praises) calms the mind and
your praises, but the two ears I have are bestows peace and poise. This is the best
not enough to listen to your praises. Give means to attain to God. It is regarded as the
me a crore (ten millions) ears.’ chief form of God’s devotional worship. So,
There has been such a holy man whom Guru Sahib says, “O God! I wish to sing
God blessed with a crore ears. He said, “O your praises; bless me with a hundred
thousand tongues –

‘My Beloved, bless Thou me with lakhs of êÌí ÕË ÇÃîðÇé ÕÅ« êðÔðË¨ êÌí ÕË ÇÃîðÇé
tongues, with which my mouth may utter ç¹Ãîé° àðË¨
Thy Name.’ P. 780 êÌí ÇÃîðå ÕÛ° ÇìØé° é ñÅ×Ë¨ êÌí ÕË ÇÃîðÇé ÁéÇçé°
ñÅÖ ÇÜÔòÅ ç¶Ô¹ î¶ð¶ ÇêÁÅð¶ î¹Ö¹ ÔÇð ÁÅðÅè¶ î¶ðÅ ðÅî¨ ÜÅ×Ë¨
O God! bless me with a hundred Guru Sahib says, “Until God’s Name
thousand tongues, so that my mouth may becomes lodged in the mind, man does not
recite Thy Name – wake up from the Maya-world day and
‘From one tongue let my tongues become a night. Therefore, he should remain engaged
lakh and from a lakh become twenty lakhs.’ in Divine Name recitation or meditation,
P. 7 and he should never become oblivious of
ÇÂÕçÈ ÜÆí½ ñÖ Ô¯ÇÔ ñÖ Ô¯òÇÔ ñÖ òÆÃ¨ God in his inner self.
This prayer for more and more tongues ‘Man must nowise be neglectful of
goes into billions and trillions, so that the contemplating the Lord;
Then in this world and the next, the Lord,
seeker may recite the Lord’s Name. Third
Bestower of all joys,
is ‘Simran Bhakti’ (meditating on God’s In all conditions cherishes him.’ P. 210
Name). It means keeping God in one’s
ÔÇð ÔÇð ÕìÔÈ é îéÔ¹ ÇìÃÅð¶¨
memory forever. This is repeatedly asserted ÂÆÔÅ À±ÔÅ Ãðì Ã¹ÖçÅåÅ Ã×ñ ØàÅ êÌÇåêÅð¶¨
in Gurbani –
By meditating on the Name Divine,
Refrain: Remember your Beloved Lord, man will enjoy peace and happiness both
And by remembering Him again
here and in the world hereafter and at the
and again obtain joy and peace.
Divine Portal. God is not to be forgotten
èÅðéÅ - ÇÃîð ÇêÁÅð¶ ù,
even for an instant. What happens when
ÇÃîðÀ° ÇÃîð ÇÃîð Ã¹Ö êÅòÀ°-B, B
ÇÃîðÀ° ÇÃîð ÇÃîð Ã¹Ö êÅòÀ°-B,B. man becomes oblivious of God? At that
ÇÃîð ÇêÁÅð¶ ù ÇÃîðÀ° ,....-B. time –
‘Remember, remember God. ‘By repeating or reciting Thy Name I live, by
By remembering Him thou shalt attain peace forgetting it I die.’ P. 9
and efface from within thy body, strife and ÁÅÖÅ ÜÆòÅ ÇòÃðË îÇð ÜÅÀ°¨
anguish.’ P. 262
‘He alone is truly alive in whose self is
ÇÃîðÀ° ÇÃîÇð ÇÃîÇð Ã¹Ö¹ êÅòÀ°¨ lodged the Lord:
ÕÇñ Õñ¶Ã åé îÅÇÔ ÇîàÅòÀ°¨ Saith Nanak, none else is truly living.’
‘By contemplation of the Lord is P. 142
transmigration annulled. Ã¯ ÜÆÇòÁÅ ÇÜÃ¹ îÇé òÇÃÁÅ Ã¯ÇÂ¨
By contemplation of the Lord is driven off éÅéÕ Áòð¹ é ÜÆòË Õ¯ÇÂ¨
fear of yamas’ chastisement. He alone is living in the true sense of
By contemplation of the Lord is annulled the word who does not forget God. He who
death;
forgets God, is not living; he is dead –
By contemplation of the Lord are foes
discomfited. ‘Be one handsome in extreme, of high
By contemplation of the Lord are removed lineage,
all impediments. Endowed with intellect, greatly learned in
By contemplation of the Lord is the mind theology, wealth –
ever awake.’ P. 262 Without love for the Lord, saith Nanak,
Reckon such a one as dead.’ P. 253
êÌí ÕË ÇÃîðÇé ×ðÇí é ìÃË¨ êÌí ÕË ÇÃîðÇé çÈÖ¹ Üî¹ éÃË¨
ÁÇå Ã¹ç
¿ ð Õ°ñÆé Úå°ð î¹ÇÖ ÇÙÁÅéÆ èéò¿å¨

ÇîðåÕ ÕÔÆÁÇÔ éÅéÕÅ ÇÜÔ êÌÆå éÔÆ Thereafter, there is ‘Mittar Bhakti’
í×ò¿å¨ (worshipping God as a dear friend); that is,
So ‘simran’ (Divine Name repetition) calling God as a friend -
means remembering the Lord at all times. ‘O Love, I tell Thee of the sad state of Thy
How does God’s remembrance become lovers,
ingrained in the mind? It is achieved by Separated from Thee, the cosy bed hurts, And
Divine Name recitation and contemplation, the high mansions sting like a snake.’
by singing the praises of the Name and by Tenth Guru
reflecting thereon. But the Guruward Çîåz ÇêÁÅð¶ ù ÔÅñ î¹ðÆç» çÅ ÕÇÔäÅÍ
å°è¹ Çìé ð¯× ðÜÅÂÆÁÅ çÅ úâä éÅ×¹ ÇéòÅÃÅ ç¶ ðÇÔäÅ¨
receives these gifts slowly and gradually.
What is needed is firm determination. On the cold bare earth of the
Macchiwara jungle with a ‘tind’ serving as
Next, Guru Sahib says, is worshipping a pillow [‘Tind’ is an earthen or metallic pot
the Master’s lotus feet, which is called ‘Paad used with Persian wheel to bring up water
Sewan Bhakti’ – from the well]. Due to rain, the earth has
‘Day and night, my heart yearns for the become wet. It is the month of ‘Poh’ [Indian
touch of Thy lotus feet fragrant, calendar month corresponding to December-
In thirst unquenchable.’ P. 663 January]. He has no coverlet or quilt to
ÔÇð Úðä Õîñ îÕð¿ç ñ¯Çíå îé¯ ÁéÇçé¯ î¯ÇÔ ÁÅÔÆ cover himself. He has run thorns all over
ÇêÁÅÃÅ¨ his feet and blood is oozing. At that
He says that he is thirsting for a touch moment of pain and suffering, what kind of
of the Lord’s lotus feet. Next is called message does Guru Sahib give to his
‘Aacharan Bhakti’ (worshipping God by Beloved Friend? Through this message, he
inculcating opens up our eyes, that is, enlightens us.
‘If I make Thy Name sandalwood and my He does not voice any complaint or
mind the rubbing-slab, grievance regarding his lot – “O God! what
If good deeds be mixed therewith as saffron. is this that you have done to me? Whither
Then alone shall true adoration be performed have gone my children, and where is my
in the heart.’ P. 489
Anandpur (Abode of Bliss)?” He says no
å¶ðÅ éÅî¹ ÕðÆ ÚéäÅáÆÁÅ Ü¶ îé° À°ðÃÅ Ô¯ÇÂ¨ such thing. What he says is – “O God!
ÕðäÆ Õ°×¿ È Ü¶ ðñË Øà Á³åÇð êÈÜÅ Ô¯ÇÂ¨
forget me not in Thy heart and mind. If
Then there is ‘Bandna Bhakti’, that is your remembrance does not leave my heart,
worshipping God by offering repeated then this cold, bare and lonely place is as
salutations to Him - easy and comfortable to live as a flower
‘Prostrate sluation and obeisance I make garden. But if you forget me, then even
many a time before the Omnipotent Lord, living in a flower garden is like living in a
the Possessor of all virtues.’ P. 256 furnace. But since you are with me as my
â¿âÀ°Çå ì¿èé ÁÇéÕ ìÅð Ãðì ÕñÅ Ãîðæ¨ friend, this forlorn place appears to be nice
The devotee has to offer salutation and and comfortable. You want me to abide
pay obeisance repeatedly - here. I am happy to live in Thy will.” Such
‘I make obeisance and porstration to Thee is the Guru’s edict –
and many a time am I a sacrifice unto Thee.’ ‘O love, I tell Thee of the sad state of Thy
P. 820 lovers:
éîÃÕÅð â¿âÀ°Çå ì¿çéÅ ÁÇéÕ ìÅð ÜÅÀ° ìÅðË¨ Separated from Thee, the cosy bed hurts,

And the high mansions sting like a snake! î¹ñ ÖðÆçÆ ñÅñÅ ×¯ñÅ î¶ðÅ éÅÀ° ÃíÅ×Å¨
The goblet pierces like a lance, ×¹ð ÕÆ ìÚéÆ ÔÅÇà ÇìÕÅéÅ ÇÜå° ñÅÇÂÁÅ
The cup strikes like a dagger. Çåå° ñÅ×Å¨
And the meats tantalize like a butcher’s This devotion is considering oneself a
knife. slave of the Holy Master, and a slave has
With Thee, O Love, I’d prefer to sleep on the
no demands, no claims. This is ‘Daasa
bare hard ground.
But, cursed is living with those whom one Bhakti’ (worship of a slave) –
loveth not.’ Tenth Guru ‘Thou art the True Lord. I am Thy servant
èÅðéÅ - ÔÅñ î¹ðÆç» çÅ ÕÇÔäÅ - D, B. and slave.’ P. 132
Çîåz ÇêÁÅð¶ ù ÕÇÔäÅ - B, B. å±¿ ÃÅÚÅ ÃÅÇÔì¹ çÅÃ¹ å¶ðÅ ×¯ñÅ¨
ÔÅñ î¹ðÆçÅ çÅ ÕÇÔäÅ - D, B. O Sovereign Guru! I am your slave
å°è Çìé ð¯× ðÜÅÂÆÁ» çÅ úãä° -B.
and servant. After this kind of devotional
éÅ× ÇéòÅÃÅ ç¶ ðÇÔäÅ -B.
ÃÈñ Ã¹ðÅÔÆ Ö³Üð ÇêÁÅñÅ -B. worship is offering one’s all to Waheguru
Çì¿× ÕÃÅÂÆÁ» çÅ ÃÇÔäÅ -B. (God) –
ïÅð·ó¶ çÅ ÃÅù Ãæð Ú¿×Å -B. ‘To Thee I make supplication:
í¼á Ö¶ÇóÁ» çÅ ðÇÔäÅ -B. Thine is this life and body.’ P. 383
ÇîåÌ ÇêÁÅð¶ ù ÕÇÔäÅ -B. å°è¹ ÁÅ×Ë ÁðçÅÇÃ ÔîÅðÆ ÜÆÀ° Çê³â° Ãí¹ å¶ðÅ¨
ÔÅñ î¹ðÆç» çÅ ÕÇÔäÅ -B.
O God, “Everything is yours – this
What a state he is in! Even then, he is soul as well this body. Nothing is mine.”
voicing no complaint, no grievance. He is Then is ‘Para Bhakti’: “O God! You are all-
offering no arguments. His four sons have pervasive.” This is the last stage of
been separated from him, and so have been devotional worship. In this state, no
the ladies of his family. Except three Singhs, difference or distinction is left between God
all have been martyred. Only three Singhs and the devotee.
Bhai Daya Singh etc. had come out with ‘Ended is the power of feelings of me and
him from the enemy siege of the Fortress of Thou that stood between us:
Chamkaur. Even from them has he been As the heap of ornaments melted becomes a
separated in the confusion of the battle. lump,
Nevertheless, he makes no complaint to his All then are called gold.’ P. 672
Love, dear Friend. This is called ‘Sakha úÇÂ Ü¹ ìÆÚ Ôî å°î ÕÛ° Ô¯å¶ Çåé ÕÆ ìÅå ÇìñÅéÆ¨
Bhakti’ [worshipping like a friend and Á¦ÕÅð ÇîÇñ æËñÆ Ô¯ÂÆ ÔË åÅ å¶ ÕÇéÕ òÖÅéÆ¨
companion]. It is living in accordance with O God! separate from yours, nothing is
His will, and to be happy in whatever state mine; gold ornaments have become gold
He keeps. itself. Gold ornaments are lying in a pouch.
Then, there is ‘Daasa Bhakti’ Ignorant folk will describe them by their
(worshipping God like a slave) – different names. But a jeweller will say that
considering oneself as God’s boughten slave they are all gold. In reality, it is after all
or attendant. gold in the form of different ornaments. In
‘A boughten slave am I, my name the the eyes of the jeweller, all the ornaments
Fortunate. lying in the pouch are gold. In ‘Para Bhakti’,
By the Guru’s Word in the market sold, all this world is a manifestation of God
As directed, have I engaged myself in task.’ Himself. So Guru Sahib said, “O king! when
P. 991 we worship in this manner, when we

worship the Guru (Holy Preceptor), it will Amardas Ji had served Guru Angad Dev
be the most exalted form of worship.” Sahib. Then the holy Master or Preceptor
During the earlier discourses, I had observed that time had come to grant him
told you that Baba Farid had practised such initiation: “From two let him be made one
severe penances and austerities that he was and let him have a glimpse of God.” But
reduced to an emaciated skeleton of bones, he applied to him the touchstone, that is,
and considering him dead, crows tried to subjected him to a test. It started raining
eat him. But Baba Farid said, “O crows! heavily. In the early morning, he used to
don’t eat me as yet; spare my eyes, the rest provide hot water to his preceptor for his
of the flesh you may eat – bath. Due to rain, water entered the pit
where he used to keep fire embers. In the
‘The crows have searched my skeleton and
morning, when he got up, he was surprised
eaten up all flesh.
O crows, touch ye not these two eyes, as I to see that fire had been extinguished. He
hope to behold my Beloved.’ P. 1382 wondered, “What should I do now? My
ÕÅ×Å Õð¿×¹ ãã¯ÇñÁÅ Ã×ñÅ ÖÅÇÂÁÅ îÅÃ¹¨ service will be hindered today. Who knows
Â¶ ç¹ÇÂ éËéÅ îÇå Û°ÔÀ° Çêð ç¶Öé ÕÆ ÁÅÃ¨ what the holy Preceptor may say to me out
Pray, touch not my eyes because I have of anger.” He came out. He could not
still hope of meeting God – muster courage to fetch fire from
somewhere. At last, covering himself with
‘Pray crow, peck not at my body; fly off
a blanket, he set out for the city. He
from where thou are settled.
Swallow not the flesh of this body wherein knocked at the house of a prostitute?
is lodged the Beloved.’ P. 1382 “Gentlewoman! open the door.”
ÕÅ×Å ÚÈÇ¿ â é Çê³ÜðÅ ìÃË å À°âÇð ÜÅÇÔ¨ She said, “Who is there?”
ÇÜå° Çê³ÜðË î¶ðÅ ÃÔ¹ òÃË îÅÃ¹ é ÇåçÈ ÖÅÇÔ¨
“I am Farid.”
Don’t eat my flesh because I have yet
to meet my Lord. At that moment, Baba “Which Farid?”
Farid heard a voice from heaven – ‘O Farid! “I am a disciple of the Khwaja.”
whither hast thou strayed? By this path you
“Farid! do you know where you have
will take a long time to reach your goal.
come? At this door is gotten the ticket for
God abides within you –
hell. This is not the place for holy men and
‘Farid, why wandrest thou over wild places,
disciples to visit. Go to some other door.”
Trampling thorns under thy feet?
God in the heart abides: Seek Him not in “Daughter! I have some work with
lonely wastes.’ P. 1378 you. Please listen to my request; open the
ëðÆçÅ Ü¿×« Ü¿×« ÇÕÁÅ íòÇÔ òÇä Õ¿âÅ î¯óÇ¶ Ô¨ door.”
òÃÆ ðì¹ ÇÔÁÅñÆÁË Ü¿×« ÇÕÁÅ ãÈãÇ¶ Ô¨
At last, she opened the door. Farid said
You should go into the refuge of some to her, “I have to arrange for the bath of my
perfect holyman. Render service unto him holy preceptor. Fire has got put out due to
and offer devotional worship to him.’ So he rain. I cannot find fire, while his bathing
went to Khawaja Bakhtiar Kaki at Ajmer time has come. Kindly give me some fire.”
Sharif. He adopted him as his holy
preceptor and rendered great service to him. She said, “Farid! do you have great
Farid served him for 14 years as Guru love for your holy preceptor?”

“Good woman! my holy preceptor is gouged out his eyeball and offered it to
everything for me. He is my Guru (Holy her. She gave him the bowl of fire. Bringing
Master). If he is happy with me then the that bowl, he heated water and arranged for
whole world is happy. If he is annoyed, the holy Preceptor’s bath. His eye was
then the whole world is annoyed with me.” bandaged, but he did not utter a cry of
“Farid! to get fire, you will have to pain; he suffered all the pain within
pay its price. You will have to get a limb himself. At that time, there used to be no
of your body severed.” pain-killers and injections to alleviate pain.
He was experiencing extreme pain in his
“Daughter! not to speak of a limb I am eye. After assisting the holy Preceptor in
ready to get my head severed, but give me taking bath, he himself took bath, and sat
fire, because – in a corner. He was lost in contemplation;
‘The body is a bag of ordure, while God is a no thought or idea come into his mind.
mine of gems. When his holy preceptor was roused from
If God is attained by giving away the head, ‘samadhi’ (trance or deep contemplation), he
take it as a cheap bargain.’ said, “All other disciples I can see, but
åé ×¿ç×Æ ÕÆ Õ¯áóÆ ÔÇð ÔÆÇðÁ» ÕÆ ÖÅäÍ where is Farid?” The disciples said,
ÇÃð ÇçÇåÁ» Ü¶ ÔÇð Çîñ¶ å» íÆ ÃÃåÅ ÜÅäÍ “Master! he is sitting in the yonder corner.”
“All right. What have I to do with the He said, ”Call him here.” When he came,
head? Give me your eyeball by gouging it it was seen that his eye was bandaged.
out.” Seeing this, he said, “Farid! why is your eye
“Daughter! bring a knife.” bandaged?’ At that time, Farid could have
explained what had happened, how the fire
A knife was brought; a plate was had been put out and how he had to give
brought. He offered his eye and said, away his eyeball in order to get fire from
“Gouge it out.” a prostitute. But he did not reveal anything,
“Not like this; gouge it yourself.” He because he had firm faith that his holy
took out his eyeball and offered it to her. preceptor was capable of knowing
In this context, such is the edict – everything that was going in the hearts of
Refrain: O my soul, devotional life is far men. What had happened was his own way
beyond the eyeball and the head. of testing him; he himself had applied this
èÅðéÅ - â¶ðÅ éÆ ÇÜ¿ç¶, ÇÃð å¯º êð¶· ÔË êÌ¶î çÅ -B, B. touchstone –
‘If thou yearnest to play the game of love, ‘Kabir, no one who is false can withstand
step on to my path, with thy head placed on the Lord’s touchstone.
the palm of thy hand. He alone can pass God’s test who remains
And once thou settest thy feet on this path, dead in life.’ P. 1366
then lay down thy head and mind not public ÕìÆð ÕÃÀ°àÆ ðÅî ÕÆ ÞÈáÅ ÇàÕË é Õ¯ÇÂ¨
opinion.’ P. 1412 ðÅî ÕÃÀ°àÆ Ã¯ ÃÔË Ü¯ îÇð ÜÆòÅ Ô¯ÇÂ¨
ÜÀ° åÀ° êÌî
¶ Ö¶ñä ÕÅ ÚÅÀ°¨ ÇÃð¹ èÇð åñÆ ×ñÆ î¶ðÆ ÁÅÀ°¨ The false or ungenuine cannot pass
ÇÂå° îÅðÇ× êËð¹ èðÆÜË¨ ÇÃð¹ çÆÜË ÕÅÇä é ÕÆÜË¨ God’s test; a man of the world cannot stand
It is indeed very difficult to tread on this test or ordeal. In this way, those who
this path. So, at that moment he did not have surrendered their all – body, mind
hesitate or waver. He took the knife, and wealth – to God, who do not regard

anything as belonging to them, only they paradise, but not liberation (from the cycle
can pass the test. He did not say anything. of birth and death). As long as this ‘jeev’
He said only this much that he had got a (individual soul, sentient being) has the
sore eye. The holy preceptor remarked, feeling of his own existence, some sense of
“Lost eyes are gotten back but not the sore ‘I’ and ‘mine’ (attachment) remains, this ‘jeev’
eyes.” As soon as he said this, he removed (individual soul sentient being) will surely
his bandage. All the disciples were receive the fruits or consequences of his
surprised that the eyeball was intact, but a good and bad deeds, and he will continue
little smaller than the other eye. At that to take birth and suffer death. Such is the
moment, the holy preceptor got up, took Guru’s edict –
Farid in his arms and said – Refrain: Bound by ego does the ‘jeev’ take
‘He unto whom my Master becomes merciful, birth and die …
to that disciple of his, the Guru imparts his èÅðéÅ - Ü¿îçÅ å¶ îðçÅ ÔË, ÔÀ°îË çÅ ì¿Çé·ÁÅ Ô¯ÇÂÁÅ -B,
instruction.’ P. 306 B.
ÇÜÃ é¯ çÇÂÁÅ« Ô¯òË î¶ðÅ Ã¹ÁÅîÆ ÔÀ°îË çÅ ì¿Çé·ÁÅ Ô¯ÇÂÁÅ -B, B.
ÇåÃ¹ ×¹ðÇÃÖ ×¹ðÈ À°êç¶Ã¹ Ã¹äÅòË¨ Ü¿îçÅ å¶ îðçÅ ÔË, ..........-B.
The ‘jeev’ (individual soul) and ‘Brahm’ ‘The nature of ego is this, that man goes
(Lord Creator) were united. He was about his business in pride.
enlightened, his eyes were opened and The trammel of ego is this that man, again
Farid saw only One and not any other. and again, enters into existences.
Leading him to the last stage of spiritual Where is the ego born from and by what way
is it removed?
attainment, he enabled him to become
This is the Lord’s Will that on account of
totally merged and absorbed in God ego, men wander according to their past
(Fannah-e-Allah). To attain the goal of acts.
spirituality, Farid practised penances and Ego is a chronic disease, but it has also its
austerities for 24 years, but nothing did he curing medicine.
gain. Holy congregation, but by serving the If the Lord bestows His grace, then, man
Guru (Holy Preceptor), he achieved the acts according to the Guru’s instruction.
spiritual goal. (And this is the cure for ego.)
Says Nanak, hear, O ye people, in this way
So, in this way, Guru Sahib said, “O the trouble departs.’ P. 466
king! it is worth reflecting. By sitting ÔÀ°îË Â¶ÔÅ ÜÅÇå ÔË ÔÀ°îË Õðî ÕîÅÇÔ¨
around burning fires, ego is not destroyed. ÔÀ°îË Â¶ÂÆ ì¿èéÅ ÇëÇð ÇëÇð Ü¯éÆ êÅÇÔ¨
All beings are alienated from God owing to ÔÀ°îË ÇÕæÔ¹ À±êÜË ÇÕå° Ã¿ÜÇî ÇÂÔ ÜÅÇÂ¨
the feeling of ‘I-ness’. It is owing to ‘I-ness’ ÔÀ°îË Â¶Ô¯ Ô¹Õî¹ ÔË êÇÂÁË ÇÕðÇå ÇëðÅÇÔ¨
that he is called a ‘jeev’ (individual soul), ÔÀ°îË çÆðØ ð¯×¹ ÔË çÅðÈ íÆ ÇÂÃ îÅÇÔ¨
for the ‘soul’ pervades everywhere. If this ÇÕðêÅ Õð¶ Ü¶ ÁÅêäÆ åÅ ×¹ð ÕÅ Ãìç¹ ÕîÅÇÔ¨
jeev-sense is dispelled (the feeling of ‘I- éÅéÕ° ÕÔË Ã¹äÔ¹ ÜéÔ¹ ÇÂå° Ã¿ÜÇî ç¹Ö ÜÅÇÔ¨
ness’), then He Himself is left. As long as Egoism is a chronic and malignant
‘I’ remains, and he considers himself ‘I’, he malady, yet to cure it, there is a medicine
gives charities, does pious deeds, goes on which is in the body itself. If the medicine
holy pilgrimages, does devotional worship is found, then the malady can be cured and
also, and does everything. As a reward of all can be rid of it. What is that cure or
good deeds, he can attain heaven or medicine? Guru Sahib says, “That medicine

is God’s Name” – of God, yet under the influence of ‘ego’, he
‘The Name Divine, bestower of Nine started considering himself a small ‘jeev’.
Treasures immortalizing, Under the influence of ego, he got alienated
In our own self is lodged.’ P. 293 from God, and got into the habit of
éÀ° ÇéÇè Á³ÇîÌå° êÌí ÕÅ éÅî¹¨ considering himself a weak ‘jeev’ (individual
ç¶ÔÆ îÇÔ ÇÂÃ ÕÅ ÇìÃÌÅî¹¨ soul, sentient being). His nature or
This medicine is placed in this body inclination came to the surface. But this
itself – ‘jeev’ is God’s progeny –
‘The medicine of God’s Name is in every ‘Says Kabir, this soul is the Lord’s off-
heart, O brother. spring.’ P. 871
Except the Perfect Guru, no one knows the ÕÔ¹ ÕìÆð ÇÂÔ¹ ðÅî ÕÆ Á³Ã¹¨
method to prepare it. This soul-essence got mingled with
When the Perfect Guru administers the
matter, ‘Maya’ or mammon. He forged
medicine after giving the directions, then,
man sickens not again, O Nanak.’ P. 259 companionship with the material objects of
nature and forgot God. As a result of this
ÔÇð ÁÀ°Öè¹ Ãí Øà ÔË íÅÂÆ¨ ×¹ð êÈð¶ Çìé° ÇìÇè é ìéÅÂÆ¨
×¹Çð êÈðË Ã¿Üî¹ ÕÇð çÆÁÅ¨ éÅéÕ åÀ° ÇëÇð çÈÖ é æÆÁÅ¨ forgetfulness, instead of God, he came to be
called ‘jeev chetan’ (sentient being). Becoming
This medicine is the Name Divine.
‘jeev chetan’ (sentient being), he ceased to be
Where there is the medicine of God’s
‘Waheguru’ (God). Owing to egoism, he got
Name, there is ‘anhad naad’ (unstruck mystic
separated from ‘Waheguru’ (God) who is the
sound experienced by yogis in deep
‘sentient-essence’, in all the regions. When
meditation) and a state of mind free from
there was light or illumination of ‘I-ness’ in
all thoughts and ideas.
him, he ceased to be inward – directed and
‘There is deep meditation and melody of became outward-directed. Through eyes
celestial music there.
and ears he left his original home. Drowned
The wonder and marvel of it cannot be
narrated.’ P. 293 and intoxicated in the five sins or evils –
word, or speech, touch, beauty, relish, smell
Ã¹é
ÕÔé° é ÜÅÂÆ ÁÚðÜ ÇìÃîÅç¨ – he has come out of his original home and
straying about in the material world, he is
For this, you require a strong
suffering. Forgetting his ‘Light Form’ (God’s
determination; you need the Guru’s grace.
Light), he has started considering himself a
Only then is the malady of egoism annulled
physical body of five elements which is
with God’s Name.
nothing but a bag of filth and ordure. This
So, afflicted with ‘egoism’, this ‘jeev’ false notion has become ingrained in him.
(individual soul, sentient being) remains Pervading every particle of this body, God
alienated from God. In the prime of time, is imparting strength and energy to him.
first there was only ‘Waheguru’ (God). From But forgetting that ‘Divine Form’ and
one, He Himself manifested into many. considering himself a physical body of five
Owing to the emergence of ‘ego-sense’, the elements, he is undergoing pain and
sense of ‘I-ness’, he got separated from God suffering. He is straying about through the
and started seeing himself distinct and nine apertures in the body. Absorbed in the
different from Him. What is surprising is tasteless and dull pleasures of the sense
that although everything is a manifestation organs, he does not know the essence of

Name-nectar immortalizing. He has ‘jeev’ (sentient being) may perform any
forgotten his original Divine home. He has number of pious deeds and rituals –
forgotten even himself. He has become undertake pilgrimage of 68 holy pilgrim
oblivious of the Lord God who abides in centres, and bathe there, give charities and
him. The soul-thing abiding within is donations, do meditations and recitations of
beyond praise. Nothing can be said about holy texts, perform ‘yagyas’ (Hindu sacrificial
it. How beautiful, lovable and friendly is rituals) – but ‘ego’ is not dispelled from his
the Lord abiding within him! But because mind and heart. So, by creating the expanse
of his coming out through the nine doors of ‘Maya-jaal’ (illusory world), Waheguru
(apertures), he has become totally forgetful (God) has made the ‘jeev’ (sentient being)
of his soul-form. The Guru’s edict is – oblivious of Him. Although God abides
‘The bride who goes amiss by seeing the with man all the time, yet He is not
body of nine apertures, obtains not the remembered by him. Forgetting God, he
peerless thing of God’s Name.’ P. 339 remains engaged and engrossed in Maya
éÀ° Øð ç¶ÇÖ Ü¹ ÕÅîÇé íÈñÆ¨ (material riches). What he remembers, he
The ‘jeev’ (sentient being) on seeing two tries to acquire. Take this body of yours.
apertures of the eyes, two of ears, two of First, it was in childhood state, then it
nose, one tongue and two urinal and anal became youthful, and thereafter did it
apertures has forgotten his Divine home or become old. But God continues to be in the
origin and is wandering about outside and same state, without any change,
he does not go within himself. The soul- uninfluenced by time – same in childhood,
thing beyond praise that was within him, he youth and old age. And He will continue
has not attained. He is wandering about in to be the same millions and billions of
the outside world and is busy only in years hence. He does not change with the
worldly tasks – passage of time. But we have fallen in love
‘The bride and the Groom dwell together but with things which are subject to change.
in between them is the hard wall of ego.’ This is called the visible and palpable. To
P. 1263 be attracted by it is the miracle of ‘Maya’
èé Çêð ÕÅ ÇÂÕ ÔÆ Ã¿Ç× òÅÃÅ (mammon) which makes us forget the real
ÇòÇÚ ÔÀ°îË íÆÇå ÕðÅðÆ¨ thing, just as a mirror does. Some mirrors
‘Waheguru’ (God) and this ‘jeev’ are such that although there is one person
(individual soul, sentient being) live looking into it, yet he sees millions of
together. But due to the veil of ‘ego’, the images in it. He continues watching them.
two have been separated from each other. If you go into a glass palace, you will see
The wall of ‘ego’ has risen between them, all around your own image. Similarly, there
which cannot be broken without the Guru’s is magic; ‘Maya’ has made man forget the
guidance and assistance – real. The same ‘Waheguru’ (God), he has
started calling his son, his daughter, his
‘The Perfect Guru has demolished the wall
of ego and slave Nanak has met his God, the father and ‘I’. Under the influence of ‘Maya’
Lord of the woods.’ P. 1263 (mammon), forgetting his original form and
×¹Çð êÈðË ÔÀ°îË íÆÇå å¯ðÆ Üé éÅéÕ Çîñ¶ ìéòÅðÆ¨ seeing diversity, he has become oblivious
of the fact that all the worldly play is being
Only the Guru (Holy Preceptor) is
enacted by God Himself by assuming
capable of breaking the wall of ego. The

diverse forms from one. The filth of rites ×¹ð êðÃÅçÆ îÇé òÃË î« ÔÀ°îË ÜÅÇÂ
and rituals, proclivities of precious births, ÃîÅÇÂ¨
virtues and vices continues to accumulate Why is all this suffering? It is because,
in the ‘jeev’ (sentient being, individual soul). forgetting God, the ‘jeev’ (sentient being,
This filth is not removed by bathing at individual soul) has become egoistic. When
pilgrim centres, because it cannot be Guru Nanak Sahib went to ‘Sumer Parbat’
washed with water; it is the filth of inner (Name of a mountain, which according to
mind or conscience, which can be washed Bhagwat and Vishnu Puranas is the abode of
off only with God’s Name. It is removed by the gods according to Geographical
receiving Divine knowledge and and Dictionary; it is Rudra-Himalaya from
enlightenment from the Guru (Holy which emerges the Ganges, which is called
Preceptor) – Panch-Parbat also), he told the sidhas (a
Refrain: Washed shall not be thy filth of person who has attained certain spiritual
egoism, and miraculous powers through meditation
Even if you do ritual bathing at and austerities), that in the beginning, there
a hundred pilgrim centres. was only God here, and none else. God of
èÅðéÅ - å¶ðÆ ÔÀ°îË çÆ îËñ é ÜÅò¶, His own will manifested Himself –
åÆðæ íÅò¶º é·Å ñË ÃËºÕó¶ -B, B. ‘Himself has He spread His Maya – Himself
î¶ð¶ ÇêÁÅð¶, åÆðæ íÅò¶º é·Å ñË ÃËºÕó¶ -B, B. the beholder.
å¶ðÆ ÔÀ°îË çÆ îËñ é ÜÅò¶, .............-B. Various forms of different hues He assumes,
‘The world suffers through impurity of Yet from all remains apart.’ P. 537
egoism – ÁêéÆ îÅÇÂÁÅ ÁÅÇê êÃÅðÆ ÁÅêÇÔ ç¶ÖéÔÅðÅ¨
Duality imposes on it this impurity. éÅéÅ ðÈê¹ èð¶ ìÔ¹ ð¿×Æ Ãí å¶ ðÔË ÇéÁÅðÅ¨
Ritual bathing at a hundred holy bathing They (sidhas) said, “O Nanak! if there
places even shall not wash off this filth.
were only God, from where have all these
All manner of ritual actions only add to such
impurity. pains and sufferings come into the world?
Ask this of the enlightened. Wherefrom has this world come? You
O my mind! purity comes from taking should accept one view that here existed
shelter with the Guru. ‘Chetan’ (Lord Creator), ‘jeev’ (individual
The egoists despite repeated prayers succeed soul) and ‘prakirti’ (nature, or matter). These
not in shaking it off. three together created the world.” Guru
With a mind impure in life as in death, shall Sahib asserted, “No. There was only one
depart this life in dishnour. God.” In Guru Granth Sahib, first Guru Sahib
Should the holy Name be lodged through
wrote the word ‘One’. There was ‘One’ in
Divine grace in the heart,
The filth of ego shall then be removed.’ the beginning, ‘One’ thereafter, ‘One’ is now,
P. 39 and ‘One’ shall be in all times to come in
ÜÇ× ÔÀ°îË îË« ç¹Ö¹ êÅÇÂÁÅ î« ñÅ×Æ çÈÜË íÅÇÂ¨ the future. It is this ‘One’ that we call
î« ÔÀ°îË è¯åÆ ÇÕòË é À°åðË Ü¶ ÃÀ° åÆðæ éÅÇÂ¨ ‘Ekamkaar’. This very ‘Ekamkaar’ is ‘Onkar’
ìÔ¹ ÇìÇè Õðî ÕîÅòç¶ çÈäÆ î« ñÅ×Æ ÁÅÇÂ¨ (Formless One) and ‘Shabad Brahm’ (Word
êÇóÁË îË« é À°åðË êÈÛÔ¹ Ç×ÁÅéÆÁÅ ÜÅÇÂ¨ Creator).”
îé î¶ð¶ ×¹ð ÃðÇä ÁÅòË åÅ Çéðîñ¹ Ô¯ÇÂ¨
Then said they, “From where has come
îéî¹Ö ÔÇð ÔÇð ÕÇð æÕ¶ îË« é ÃÕÆ è¯ÇÂ¨
îÇé îËñË í×Çå é Ô¯òÂÆ éÅî¹ é êÅÇÂÁÅ ÜÅÇÂÍÍ this ‘second’, for such is your edict –
îéî¹Ö îËñ¶ îËñ¶ î¹Â¶ ÜÅÃÇé êÇå ×òÅÇÂ¨ Refrain: Speak thou of the One Lord, O

Nanak, this ‘ego’ and through ignorance, has the
Why should there be a second? ‘jeev’ (sentient being) become visible.
èÅðéÅ - Â¶Õ¯ ÕÔÆÁË éÅéÕÅ, Manifested in the form of the world, God
Â¶Õ¯ ÕÔÆÁË éÅéÕÅ -B, B. has existed since eternity, or since the
ÇêÁÅð¶ çÈÜÅ ÕÅÔ¶ Õ± -B, B. beginning and shall continue to exist in
Â¶Õ¯ ÕÔÆÁË éÅéÕÅ, ..............-B. times to come. The world is appearing
‘Thou art solely the tablet, the pen and the distinct and separate from God. From One,
writ thereon, O Lord. God has manifested Himself into many. It
Speak thou of the One Lord,
is the magician’s skill at play, while the
O Nanak, why should there be a second?’
P. 1291 Truth is only One.”
ÁÅê¶ êàÆ Õñî ÁÅÇê À¹êÇð ñ¶Ö¹ Çí åÈ¿¨ “O Sovereign! then wherefrom has
Â¶Õ¯ ÕÔÆÁË éÅéÕÅ çÈÜÅ ÕÅÔ¶ Õ±¨ come this pain and suffering, when
‘O Lord! somewhere becoming wakeful or Waheguru (God) is ‘sat’ (Truth), ‘chit’
watchful, Thou preachest sentience. (intellect), ‘anand’ (bliss)?
Somewhere becoming carefree, Thou sleepest Guru Sahib observed, “O Gorakhnath!
in deep slumber.
under the influence of ‘ego’, this ‘jeev’
Somewhere becoming a mendicant, Thou beg
alms from door to door. (sentient being), became alienated from
Somewhere becoming the great Giver, Thou Waheguru (God) and getting entangled in
fulfillest men’s heart’s desires. the maze of nature, forgot Him. Therefore,
Sometimes Thou bestow untold riches on the owing to the company of nature which is an
kings and sometimes Thou takest away their embodiment of sorrow and suffering, he has
kingdom. become afflicted with sorrow.
Sometimes Thou abidest by the Vedas ‘By forgetting the Supreme Lord, all ailments
(Scriptures) and sometimes contrary to them do cling to man.’ P. 135
Thou act.
Sometimes Thou art beyond the Three êðî¶Ãð å¶ í¹ÇñÁ» ÇòÁÅêÇé Ãí¶ ð¯×¨
attributes of Maya and sometimes Thou art If you become oblivious of God, all
the ‘Possessor of all virtues.’ Akal Ustat ailments, hurdles, ghosts and goblins shall
ÕåÔ¿È Ã¹Úå¶ Ô¯ÇÂÕË Ú¶åéÅ Õ¯ ÚÅð ÕÆú, cling to you. So remember God; go into
ÕåÔÈ¿ ÁÇÚ¿å Ô¹ÇÂÕË Ã¯òå ÁÚ¶å Ô¯¨ light, then darkness will be automatically
ÕåÔÈ¿ ÇíÖÅðÆ Ô¹ÇÂÕË î»×å Çëðå íÆÖ, dispelled.” The Sidhas said, “O Nanak! the
ÕÔÈ¿ îÔ» çÅé Ô¹ÇÂÕË, î»Ç×ú èé ç¶å Ô¯¨ question is that as per your opinion – it
ÕÔÈ¿ îÔÅðÅÜé Õ¯ çÆÜå Áé§å çÅé, is Waheguru (God) who alone has been the
ÕÔÈ¿ îÔÅðÅÜé å¶ ÛÆé ÇÛå ñ¶å Ô¯¨ same unchangeable one since primal time
ÕÔÈ¿ ì¶ç ðÆå, ÕÔÈ¿ åÅ ÇÃÀ° ÇìêÌÆå,
ÕÔÈ¿ Çåz×¹é ÁåÆå, ÕÔÈ¿ Ã¹ð×¹é Ãî¶å Ô¯¨
and shall continue to be so for all times in
the future. Nature and Maya are His
Guru Sahib said, “O Gorkhnath! here creation, and are not separate from Him.
there was only Waheguru (God) and none God is an embodiment of bliss. Then how
else. Neither was here any Maya did this world creation start appearing to be
(Mammon), nor any creature or sentient separate from God, and wherefrom did
being. All this world is His inaccessible sorrow or suffering come into this
play. He was One – All and Perfect. Under Embodiment of Bliss?
the influence of ‘ego’, that one God is
‘O man! in what way does the world come
visible to us in diverse forms. Owing to

into being? expanse, and suffering is experienced as a
By what ills does it perish?’ P. 946 result of becoming forgetful of God. In fact,
ÇÕå¹ ÇÕå¹ ÇìÇè Ü×¹ À°êÜË ê¹ðÖÅ neither the world nor the ‘jeev’ (living being)
ÇÕå° ÇÕå° ç¹ÇÖ ÇìéÇÃ ÜÅÂÆ¨ is separate and distinct from God; it is all
Guru Sahib said, “God created the due to ego. When the sun of the Name
nature element from His own self. When the Divine starts shining, then this very visible
sentience-Light image fell upon the in- world comes to be seen as an image of
sentient and inert nature, then under its God, and suffering too appears to be joy.
influence, consciousness or sentience came ‘Through self-conceit or egoism the world
into countless minds and the nescient light comes into being, O man.
of ‘ego’ manifested (one) unity in diversity Forgetting the Name, it suffers pain and
(diverse forms). Omnipotent God became perishes.’ P. 946
diverse and assuming the form of ‘jeev-atma’ ÔÀ°îË ÇòÇÚ Ü×¹ À°êÜË ê¹ðÖÅ éÅÇî ÇòÃÇðÁË ç¹Ö¹ êÅÂÆ¨
(individual soul) from the ‘Atma’ (Supreme The ‘jeev’ (sentient being) suffers pain
Soul) started appearing to be separate from due to becoming oblivious of the Name
Him. Getting reflected separately, the ‘jeev’ Divine. Guru Sahib says that only one True
(living being, soul) got alienated from the Being is seen manifested as the empirical
sentient Brahm (Lord Creator), possessor of world.
all virtues and started wandering as an ‘The world suffers through impurity of
incapable, weak, and ignorant creature. The egoism –
mass of living beings came to be called the Duality imposes on it this impurity.’ P. 39
world and the reflected light in them came ÜÇ× ÔÀ°îË îË« ç¹Ö¹ êÅÇÂÁÅ î« ñÅ×Æ çÈÜË íÅÇÂ¨
to be called ‘jeev’ [sentient being, individual Ceasing to be One, it became two. If he
instead of ‘Brahm’ (Creator, God)]. When considers that only One exists, then no
Divine light was reflected on nature, then impurity or filth is formed. This is the
light, activity and rule came to be born in difference between Brahmgyanis (one
it. Due to the influence of rajo gun, (passion realizing the Ultimate Reality or God-
and energy), tamogun (dark and evil urges) enlightened) and the men of the world –
and satogun (virtue), the ‘jeev’ (sentient
‘The holy Lord in their mind and on their
being) started experiencing joy and sorrow. tongue;
This notion of being a ‘jeev’ (living being) Other than the Sole Divine Being behold
became firmly embedded in him. All this they nothing in the universe.
play is appearing to be true and real owing Saith Nanak: Such are the characteristics of
‘egoism’. All this activity is called the the God-enlightened.’ P. 272
awareness of ignorance, but when with the îÇé ÃÅÚÅ î¹ÇÖ ÃÅÚÅ Ã¯ÇÂ¨
Guru’s grace, man comes to realize his real Áòð¹ é ê¶ÖË Â¶ÕÃ¹ Çìé° Õ¯ÇÂ¨
form, then in all this vast expanse, God is éÅéÕ ÇÂÔ ñÛä ìÌÔî Ç×ÁÅéÆ Ô¯ÇÂ¨
seen manifested everywhere, in all beings They see only one and the same God
and objects of nature. When God is seen in all, and not another. But the men of the
all-pervasive in all nature, this world see the other. Due to seeing the
understanding is called realization of the other, impurity attaches to the mind. As a
Name Divine. In short, it is due to ego that result, first, he became ‘I’; one veil of
God is seen in the form of world’s vast ignorance fell on him, second of

understanding or intellect, third of mind êÇóÁË îË« é À°åðË êÈÛÔ¹ Ç×ÁÅéÆÁÅ ÜÅÇÂ¨
which started having thoughts and ideas. Ask the divines – “Has your filth or
Fourth veil that fell was of the ‘praans’ (vital impurity been removed?’ They say – “I
breaths) and the fifth of the five and half have read so many books.” This ‘I’ or ‘ego’
foot long body. Try to understand like this does not die; it continues to live because
that there was a 1000 watt bulb glowing in without the Guru’s grace, the Name Divine
him. First, it was covered with one paper is not attained. The Divine Name is that
which reduced its light. Then it was perfect wisdom or understanding in which
covered with a blue-coloured paper. After the veil of ignorance is removed and only
this operation only a faint light was visible, One is seen in the True form, and one’s own
but it was almost hidden. Then it was self is felt to be Him –
painted black. As a result no light was then ‘While man thinks his effort avails,
visible. There is light in the bulb but it is Joy shall continue to elude him.’ P. 278
not visible outside. Thereafter, it was Üì ñ×¹ ÜÅéË î¹Þ å¶ ÕÛ° Ô¯ÇÂ¨
covered with an inverted earthen pitcher. åì ÇÂÃ ÕÀ° Ã¹Ö¹ éÅÔÆ Õ¯ÇÂ¨
How can there be any light visible? Duality So long as man thinks – “I have done
conceals the light completely. In the same this, I have given donation, I have rendered
manner, we have put the veil of ego upon service, I have built gurdwaras, if I were not
the soul within us. Man has completely there this task would not have been
forgotten – ‘who am ‘I’?’ Guru Sahib says accomplished.” ‘Guru Sahib says – “Do you
that if man comes to know the ‘I’ or ‘ego’ know how much injurious this thinking is?
within him, then all his sorrows and So long as you continue attributing every
sufferings can be annulled. Therefore – deed to ‘I’ – ‘Joy shall continue to elude you.”
‘Ritual bathing at a hundred bathing places As long as man continues saying ‘I’–
even shall not wash off this filth.’ P. 39
‘While man thinks his effort avails,
îñ¹ ÔÀ°îË è¯åÆ ÇÕòË é À°åðË Ü¶ ÃÀ° åÆðæ éÅÇÂ¨ Joy shall continue to elude him.
By no means of ritual actions can this While he considers himself the cause of any
filth of ego be washed off – happening,
Into births shall he continue to fall.’ P. 278
‘Even though one may have ablutions at a
hundred places of pilgrimage. Üì ñ×¹ ÜÅéË î¹Þ å¶ ÕÛ° Ô¯ÇÂ¨
By performing ritual actions in various ways åì ÇÂÃ ÕÀ° Ã¹Ö° éÅÔÆ Õ¯ÇÂ¨
…….’ P. 39 Üì ÇÂÔ ÜÅéË îË ÇÕÛ° ÕðåÅ¨
Ü¶ ÃÀ° åÆðæ éÅÇÂ¨ ìÔ¹ÇìÇè Õðî ÕîÅòç¶......¨ åì ñ×¹ ×ðí Ü¯Çé îÇÔ ÇëðåÅ¨
All manner of ritual actions he What punishment does he receive?
performs, such as practising meditations ‘Into births shall he continue to fall.’P. 278
and austerities, giving charities, exercising åì ñ×¹ ×ðí Ü¯Çé îÇÔ ÇëðåÅÍÍ
rigorous restraints, put another veil on the He will continue to fall into existences,
mind. In this way, he continues shackling taking birth and dying. So there is a great
himself – difference in this ‘jeev’ (living being); there
‘Two-fold filth attaches to him. is turbulence and upheaval in his mind,
Learning will not wash it off either – and under the its influence, he spends his
Ask this of the enlightened.‘ P. 39 life-time. He dies, takes birth, dies and
çÈäÆ î« ñÅ×Æ ÁÅÇÂ¨ takes birth again and again. The entire

world is created under ‘ego’. Even the gods Guru), he cannot be purged of this poison.”
are under ‘ego’. Guru Sahib says – Raja Shivnabh asked, “Sir! what is its
‘Brahma, Vishnu and Shiva are afflicted with medicine?” Guru Sahib said, “Its medicine
the ailment of the Three qualities (of Maya). is Name-nectar. Due to the poison of
They act in the spirit of I-am-ness or egoism, he goes through birth and death. If
egoism.’ P. 735 he receives the Name-nectar, his
ìÌÔîÅ ÇìÃé° îÔÅç¶À° åzË ×¹ä ð¯×Æ transmigration will be ended. He will not
ÇòÇÚ ÔÀ°îË ÕÅð ÕîÅÂÆ¨ be taking birth and dying continually –
Brahma, Vishnua and Shiva too have Refrain: O my mind!
separated from Waheguru (God) because, Nectar is God’s Name.
they came under the spirit of ‘egoism’ – èÅðéÅ - Ã¹ä î¶ð¶ îé»,
‘These poor ones remember not Him, who Á³ÇîÌå ÔÇð ÔÇð éÅî ÔË - B, C.
created them …..’ P. 735 ‘O my soul! the Name Divine is amrita
ÇÜÇé ÕÆÂ¶ ÇåÃÇÔ é Ú¶åÇÔ ìê¹ó.¶ .....¨ (nectar), by the Master’s (Guru’s) teaching
They do not say to God – “Only Thou obtained.
art. Thou hast created us. Thou alone O my soul! egoism and Maya are poison –
exist.” Brahma said, “I was born myself.” this poison by the Name-nectar is annulled.’
P. 538
At this came a voice from heaven – “You
have taken birth from this lotus.” At this, he Á³ÇîÌå¹ ÔÇð ÔÇð éÅî¹ ÔË î¶ðÆ ÇÜ¿çó¹ ÆÂ¶
Á³ÇîÌå° ×¹ðîÇå êÅÂ¶ ðÅî¨
kicked the lotus. As a result, he was
ÔÀ°îË îÅÇÂÁÅ ÇìÖ¹ ÔË î¶ðÆ ÇÜ¿çó¹ ÆÂ¶
drowned in it and kept wandering in it for ÔÇð Á³ÇîÌÇå ÇìÖ¹ ñÇÔ ÜÅÂ¶ ðÅî¨
36 ages. One ‘chaunkri’ (collection of four
God’s Name is ‘amrita’ (nectar) which is
ages) is equal to 43,20,000 years and nine
obtained by following the Guru’s
‘chaunkris’ become 350000000 years, and for
instructions. Egoism and Maya (worldly
so long, he kept wandering and at last he
riches) are the poison which gets antidoted
said, “O God! Thou art the greatest of all.
by drinking the amrit of God’s Name.
Bestow Thine knowledge upon me. Show
Thine mercy and enlighten me.” It was then Guru Sahib says – ‘The Name-nectar is
that God took him out. So, Guru Sahib says obtained by following the Guru’s teaching.
that these gods too are afflicted with ego – Therefore, you should adopt the teachings
‘These poor ones remember not Him, who of Sri Guru Granth Sahib.’
created them. When the Name Divine is obtained,
The Lord by the Guru’s guidance to us has then the poison of egoism and Maya is
granted such realization.’ P. 735
removed. Therefore, Guru Sahib says,
ÇÜÇé ÕÆÂ¶ ÇåÃÇÔ é Ú¶åÇÔ ìê¹ó¶ ÔÇð ×¹ðî¹ÇÖ Ã¯ÞÆ êÅÂÆ¨ “Friend! forget this notion or feeling – this
If anybody has understanding, it is the is my house, these are my children, this is
Guru (Holy Preceptor), and none else in the my body etc. – which have shackled you.
world. So Guru Sahib said, “Raja Shivnabh! This is the notion of egoism, which has
different is the ailment, and so is the cure chained you –
different. Medicine for this ailment is with Refrain : O artless mind, forget thoughts
the Guru (Holy Preceptor). Man is afflicted of egoism.
with the poison of egoism, and so long as èÅðéÅ - îé í¯ÇñÁÅ, ÔÀ°îË Ã¹ðÇå ÇòÃÅÇð -B.
he does not take this medicine (through the ÔÀ°îË Ã¹ðå ÇòÃÅð, - D, B.

îé í¯ÇñÁÅ, ÔÀ°îË Ã¹ðå unable to understand how it becomes
ÇòÃÅð,..-B. material or assumes mass, how it becomes
‘Thou that art artless, forget thoughts of small, how getting converted into energy it
egoism: becomes nothing; it becomes extremely
Egoism destroy, with thy mind reflect. subtle and refined. This statement is
And the purest of qualities adopt.’ P. 1168 naturalistic or materialistic. But spiritualistic
í¯ÇñÁÅ ÔÀ°îË Ã¹ðÇå ÇòÃÅÇð¨ view is that there was the sounding of the
ÔÀ°îË îÅÇð ìÆÚÅÇð îé ×¹ä ÇòÇÚ ×¹ä° ñË ÃÅÇð¨ word ‘Onkar’.
Is the world going to survive for ever? ‘All from one sound has been manifested.’
Having come into being millions and P. 1003
billions of years ago, will it survive for Â¶Õ ÕòÅòË å¶ ÃÇí Ô¯ÁÅ¨
million and billions of years in future too? ‘With One Word Thou didst effect the
Guru Sahib says – ‘No. In the twinkling of His world’s expansion and whereby millions of
eye lies power of destruction and creation.’ (P. streams began to flow.’ P. 3
284) God destroys everything in the ÕÆåÅ êÃÅÀ° Â¶Õ¯ ÕòÅÀ°¨
twinkling of an eye, and thereafter, only He ÇåÃ å¶ Ô¯Â¶ ñÖ çðÆÁÅÀ°¨
Himself is there. He pervaded in the So, this world is not true or real. It is
beginning; He pervades in the middle and God’s play; it is a creation of His pleasure
shall pervade in the end of time when this and fancy. First of all, Guru Sahib explains
world shall cease to exist. At that time, God ‘bhed-bharm’ (illusion of diversity) in this
Himself will be there – ‘God will pervade manner. The reflection of the sun in water
in the end of time.’ Scientists say – ‘In the appears very much like the sun, and thus
beginning there was only a dot, very small, they become two, but in reality there is
so small that its subtlety cannot be only one sun. Similarly, owing to ‘jeev-bhaav’
imagined.’ About this we say that God was (sense or notion of sentience or
in the transcendent form. Then there was a animateness) in the physical body, it started
‘Big Bang’ – a very big sound. Guru Sahib appearing separate or distinct (from the all-
says that it was the word ‘Onkar’. From ‘Ek pervasive God). The same is the case of the
Onkar’ (The Sole Supreme Being) emanated world. If a number of ornaments are lying,
the word-sound ‘Onkar’, from which they appear to be separate or distinct from
emanated various forms – each other, but in essence they are all gold.
‘When He, the Creator, evolved Himself, Waves rise in the water of the ocean; what
He created the earth and all the infinite are they? Though appearing to be distinct
bodies.’ Chaupai, Tenth Guru
and separate, they are all the ocean itself.
Üì À°çÕðÖ ÕðÅ ÕðåÅðÅ¨ So, in the same manner, man has become
êÌÜÅ èðå åì ç¶Ô ÁêÅðÅ¨
forgetful of his essence. He has become
The holy Word spread; the push was deluded about his true form; he has
given, and that is how the world expanse become a ‘jeev’ (sentient being); he has
was created. How much was created? Guru ceased to be God. When the sense went
Sahib says that it is beyond any description down still further, he became nature. The
or computation. Scientists say – ‘When there sense of ego was born in him, and he lost
is a pull, the reverse order gets started, and his Divine sense or consciousness. Guru
then, in the end, only a dot is left.’ We are Sahib warns – ‘Thou that art artless, forget

thoughts of egoism.’ (P. 1166) Man should daughters, relations and co-religionists. But
forget and eschew egoistic sense or ‘I-ness’. in the state of Divine Name meditation,
But, holy congregation, forgetting and only one Lord God is seen and acting. As
eschewing egoism is not that easy and long as there is egoism, even service is not
simple. It cannot be cured unless and until accounted for –
egoistic sense leaves the soul sense. Its cure ‘In ego, service cannot be performed, so the
or medicine lies in the Name Divine. soul goes empty-handed.
‘Waheguru (God’s Name) is the Gurmantar O my soul, meditate thou on God and
(holy Word incantation imparted by the practise thou the Guru’s Word.’ P. 560
Guru or Master) by reciting which is egoism ÔÀ°îË ÇòÇÚ Ã¶òÅ é Ô¯òÂÆ åÅ îé° ÇìðæÅ ÜÅÇÂ¨
dispelled.’ Bhai Gurdas Ji, Var 13/2 Ôð Ú¶Çå îé î¶ð¶ å± ×¹ð ÕÅ Ãìç¹ ÕîÅÇÂ¨
òÅÇÔ×¹ðÈ ×¹ðî³åÌ ÔË ÜÇê ÔÀ°îË Ö¯ÂÆ¨ You should meditate on the Guru’s
Divine understanding and Shabad (word or hymn) which the ‘Five
enlightenment comes when God’s Name Beloved Ones’ have bestowed upon you.
gets lodged in the heart and mind, and Then you should seek the Guru’s Word or
egoism is destroyed. In this context, Guru instruction from Sri Guru Granth Sahib. Then
Sahib says that the two – egoism and God’s imbibe faith in it, and when you have done
Name – do not abide together. If God’s so, then –
Name is lodged in the mind, then egoism ‘Inexpressible is the state of faith:
cannot abide, and if egoism is there, then Whoever attempts this, shall in the end
God’s Name cannot abide. So God’s Name regret his rashness.
is the enemy of egoism – This state pen and paper cannot record,
Nor cogitation its secret penetrate.’ P. 3
‘Egoism and the Name Divine are to each
other opposed: the two dwell not in one î³é¶ ÕÆ ×Çå ÕÔÆ é ÜÅÇÂ¨ Ü¶ Õ¯ ÕÔË ÇêÛË êÛ°åÅÇÂ¨
place.’ P. 560 ÕÅ×Çç Õñî é ÇñÖäÔÅð¹¨ î³éË ÕÅ ìÇÔ ÕðÇé òÆÚÅð¹¨
ÔÀ°îË éÅòË éÅÇñ Çòð¯è¹ ÔË ç¯ÇÂ é òÃÇÔ ÇÂÕ áÅÇÂ¨ Those who have imbibed faith have
Such is the Guru’s edict – attained to high positions. Therefore, Guru
Sahib advises us to meditate on the Guru’s
Refrain: When the Name became lodged
Word or hymn –
in the mind,
Egoism was annulled.’ ‘Through submission to the Divine Will is
èÅðéÅ - Üçº̄ éÅî ÇÔðç¶ ÇòÚ òÇÃÁÅ, attained the Lord and egoism cast off.’
ÔÀ°îË òÅñÅ éÅô Ô¯ Ç×ÁÅ -B, B. P. 560
ÇêÁÅð¶ ÜÆ, ÔÀ°îË òÅñÅ éÅô Ô¯ Ç×ÁÅ -B. Ô¹Õî¹ î³éÇÔ åÅ ÔÇð ÇîñË åÅ ÇòÚÔ¹ ÔÀ°îË ÜÅÇÂ¨
Üçº̄ éÅî ÇÔðç¶ ÇòÚ òÇÃÁÅ,..............-B. All that is happening, good as well as
Ego and the Name do not abide bad, is in obedience to God’s Will or
together. In the light of the Name, God command. You should submit to the Divine
appears to be all-pervasive – ‘All that exists Will and conduct yourself in harmony with
is the Lord: all is the Lord.’ (P. 485) The truth it. Then, egoism will be automatically
is that in the egoistic state, in self-ego, in dispelled from within you –
the tiny self, everything and every being ‘This body is egoism-filled;
appears to be separate and different. They From egoism has proceeded all process of
appear to be friends and aliens. Man thinks being born.
of his loss-gain, joy and sorrow, sons and [This means being involved in

transmigration] conceit in man, how can he render God’s
Egoism is a great dust-storm, devotional worship? He cannot understand
All realization clouding.’ P. 560 God’s will either –
ÔÀ°îË Ãí¹ ÃðÆð¹ ÔË ÔÀ°îË úêÇå Ô¯ÇÂ¨ ‘Saith Nanak: Contact or meeting with the
ÔÀ°îË òâÅ ×¹ìÅð¹ ÔË ÔÀ°îË ÇòÇÚ ì¹ÇÞ é ÃÕË Guru (Holy Preceptor) casts off egoism,
Õ¯ÇÂ¨ And truth in the mind lodges.
It is in egoism that man suffers Then does the self practise truth, live truth,
transmigration, that is, goes through the And through devotion, in the holy Eternal is
cycle of birth and death – ‘Egoism is a great absorbed.’ P. 560
dust-storm.’ This dust-storm is in the mind éÅéÕ ÃÇå×¹ð ÇîÇñÁË ÔÀ°îË ×ÂÆ
of man – åÅ ÃÚ¹ òÇÃÁÅ îÇé ÁÅÇÂ¨
‘One to lucre (Maya, material riches)
ÃÚ¹ ÕîÅòË ÃÇÚ ðÔË ÃÚ¶ Ã¶ò ÃîÅÇÂ¨
attached is blind and deaf in the extreme: When the True Guru is met, man
Amid hubbub of worldly concerns, to the becomes absorbed in Waheguru (God),
holy Word is he not attentive.’ P. 313 otherwise, the whole world is crying and
îÅÇÂÁÅèÅðÆ ÁÇå Á³éÅ ì¯ñÅ¨ suffering with pain caused by egoism.
Ãìç¹ é Ã¹äÂÆ ìÔ¹ ð¯ñ ØÚ¯ñÅ¨ Prisons and hospitals are full of such
There is tumult and upheaval in this people. All are afflicted with disease. What
mortal body. In man’s conscience or inner is the disease or ailment? It is the malady
self are lying accumulated tendencies and of egoism which is afflicting all minds. It is
inclinations of millions of births in the form because of this egoism that man becomes
of ‘karmas’ (actions), waves of countless afflicted with all kinds of ailments –
desires and feelings continue rising in him ‘By Guru’s grace God dwells in the mind and
all the time – of the family, wealth, man remains merged in His Name.
cravings, lust, wrath, greed, attachment, Through Guru’s hymns God is obtained.
pride, enmity and hostility, gain and loss, Without Gurbani man is lost in doubt.’
friends and foes, which create tumult or P. 36
disturbance in his mind. Consequently, his ×¹ð êðÃÅçÆ îÇé òÃË éÅî¶ ðÔË ÃîÅÇÂ¨
mind is never at peace. They restrain the ×¹ðÃìçÆ ÔÇð êÅÂÆÁË Çìé° ÃìçË íðÇî í¹ñÅÇÂ¨
mind from flying to the holy Word, and So, when the Guru shows his grace the
keep it wandering in the maze of egoism. malady of egoism is annulled.
The mind fails to gain understanding of the Guru Sahib counselled Raja Shivnabh,
Divine will or command. Due to proclivities “O king! now tell me will the ego-ailment
of previous births, the mind caught in the be cured in the case of those who practise
net of egoism, continues to suffer through Hatha-yoga and meditation? Egoism is not
the cycle of birth and death. annulled through these means. Unless and
‘With egoism is (God’s) devotion not until Divine Name is realized, the malady
performed, nor the Divine ordinance or will of egoism is not annulled.”
realized;
‘Without the True Guru, the Name is
In egoism is the self or soul in bonds, and
obtained not; understand and reflect thou
the Name in the mind is not lodged.’ P. 560
over it.
ÔÀ°îË ÇòÇÚ í×Çå é Ô¯òÂÆ Ô¹Õî¹ é ì¹ÇÞÁÅ ÜÅÇÂ¨ Nanak, through perfect destiny man meets
ÔÀ°îË ÇòÇÚ ÜÆÀ° ì¿è¹ ÔË éÅî¹ é òÃË îÇé ÁÅÇÂ¨ the True Guru and gathers peace, the four
As long as there is egoism or self- ages through.’ P. 649

Çìé° ÃÇå×¹ð éÅÀ° é êÅÂÆÁË ì¹ÞÔ¹ ÕÇð òÆÚÅð¹¨ ‘He, who within his mind, loves the medicine
éÅéÕ êÈðË íÅÇ× ÃÇå×¹ð¹ ÇîñË Ã¹Ö¹ êÅÂ¶ Ü¹× ÚÅÇð¨ of God’s Name.’ P. 259
So Guru Sahib says – “It is essential to éÅî ÁÀ°Öè¹ ÇÜÔ ÇðçË ÇÔåÅòË¨
fall in love with what is called the Name. Whoever bears love for the medicine of
But the Name Divine is not to be found the Name in his heart – what happens to
from outside because it is within you. From him –
outside you are going to find the ‘This malady even in dream afflicts him not.’
‘Gurmantar’ (holy incantation from the Guru) P. 259
– ‘Waheguru mantar’ (God’s hymn) which is åÅÇÔ ð¯×¹ Ã¹êéË éÔÆ ÁÅòË¨
to be imparted by the ‘Panj Piaras’ (Five Such a one is not afflicted with this
Beloved Ones). It is this holy chant which ailment even in his dream. No ailment –
is going to reveal the Name Divine from neither ’adhi’ (mental), nor ‘biyadhi’
within you. It is very much like water in (physical), nor ‘upadhi’ (psychic) – comes
the earth. Everybody knows that there is near him. When mental diseases do not
water in the earth. A man is extremely afflict, then physical maladies also do not
thirsty. If he says that there is water in the afflict man, because mental ailment comes,
earth, of what avail is it to him when he is and physical maladies afflict thereafter as a
dying of thirst? Unless and until he draws consequence thereof. So Guru Sahib says
out water from the earth, he cannot partake that Name-medicine is present in all. In all
of it. For that purpose, first he makes a bore beings has God placed this Name-
in the earth. Then he puts into it the gauge, medicine–
then the pipe, the reflex valve, the electric
‘Brother! this Divine cure in each being lies
motor, and then he pushes the button. But
–
water does not come out, because he has Without guidance of the Guru perfectly
not followed the proper procedure and endowed,
exercised restraint and care. Water comes Is not found the way to take it.’ P. 259
out when first some water is put into the ÔÇð ÁÀ°Öè¹ Ãí Øà ÔË íÅÂÆ¨
bore. If the water is deep, this procedure ×¹ð êÈð¶ Çìé° ÇìÇè é ìéÅÂÆ¨
has to be followed many times. Then water If the perfect Guru is met, then he
starts coming out by merely pushing the imparts the wisdom and understanding of
button. Similarly, the Name Divine is lying taking this Name-medicine with restraint.
within and the Five Beloved Ones put the He tells the devotee the place where this
‘amrit’ (Name-nectar) from outside. Along Name-medicine lies and what its mark is –
with it, they impart the ‘Gurmantar’ (holy
‘By the discipline prescribed by the Guru,
chant). When the recipient meditates on or perfectly-endowed,
recites the Gurmantar (holy chant) and Saith Nanak, nevermore does this malady
determinedly follows the disciplinary codes afflict.’ P. 259
of ‘yum’ and ‘niyam’ and resolutely unites it ×¹Çð êÈðË Ã¿Üî¹ ÕÇð çÆÁÅ¨
with his mind, then slowly and slowly, he éÅéÕ åÀ° ÇëÇð çÈÖ é æÆÁÅ¨
attains to the Name permeating deep within Then the Guru prescribed the discipline
him. Thereafter is revealed the medicine for taking the Name-medicine. Don’t tell a
which annuls the malady of egoism. Guru lie; don’t commit violence against anyone;
Sahib describes it as ‘Name-medicine’ – don’t kill anyone; don’t cause pain and

suffering to anyone neither with body, nor might.]
with mind, nor with speech, nor with Everywhere, in all continents and
intellect, nor with your powers. Always universes, pervades the Divine Name.
speak the truth and act truthfully. Keep
‘By the might of the Name are sustained the
your promise, stand by your word. Then
skies and nether regions;
cultivate forbearance, forgiveness, celibacy, By the might of the Name are sustained all
politeness and be sweet-tongued. Eat less beings.’ P. 284
and speak less and lead a disciplined life. éÅî Õ¶ èÅð¶ ÁÅ×ÅÃ êÅåÅñÍÍ
Do ‘nitnem’ (reading of the prescribed éÅî ç¶ èÅð¶ Ã×ñ ÁÅÕÅð¨
Gurbani compositions) and be contented Those having a visible form are
with your lot. Don’t indulge in slandering, sustained by the might of the Divine
backbiting and jealousy. Meditate on God’s Name–
Name resolutely. These are the disciplines
‘By the might of the Name are sustained all
which you should follow. Just as doctors
the worlds and spheres.
prescribe medicine and enjoin upon the All by listening to the holy Name find
patient restrictions about food and conduct liberation.
– don’t eat sour things, pickles, vinegar, Whomsoever by His grace to devotion to the
fried food etc., similarly, the Perfect Guru- Name He attaches,
vaid has prescribed the disciplines and Saith Nanak, entering the Fourth state finds
restraints. Then you should yourself draw liberation.’ P. 284
out the Name-medicine from Sri Guru éÅî Õ¶ èÅð¶ ê¹ðÆÁÅ Ãí íòé¨
Granth Sahib. Read carefully; in the éÅî ÕË Ã¿Ç× À°èð¶ Ã¹Çé ÃÌòé¨
scripture is written the discipline – ‘The ÕÇð ÇÕðêÅ ÇÜÃ¹ ÁÅêéË éÅÇî ñÅÂ¶¨
Guru, perfectly endowed, has prescribed the éÅéÕ ÚÀ°æ¶ êç îÇÔ Ã¯ Üé° ×Çå êÅÂ¶¨
discipline.’ What happens when the medicine He who becomes attached to the Name
is taken in the prescribed manner – ‘Saith attains to his True Home. First thing is to
Nanak: Never more does this malady afflict.’ So, realize whether ‘I’ am a physical body or a
that medicine is lying within the self itself– subtle one, or ‘karan-shreer’ (that blissful and
‘The Name Divine, bestower of Nine dreamless state in which sensual pleasures
Treasures immortalizing, disappear.) In this material body are
In our own self is lodged.’ P. 293 present, three bodies. Holy men say –
éÀ° ÇéÇè Á³ÇîÌå° êÌí ÕÅ éÅî¹¨ ç¶ÔÆ îÇÔ ÇÂÃ ÕÅ ÇìÃÌÅî¨ ‘Neither are you a body of five elements
That Name is all-pervasive. It is including 25 ‘prakritis’ (natures or
present in everybody. Guru Sahib says – tendencies), nor are you a subtle body of 19
‘Tell me where the Name Divine does not elements, nor are you a ‘karan shreer’ , which
exist – is a state of ‘avidya’ (ignorance). Neither are
you ‘mann’ (mind), nor ‘chit’ (intellect), nor
‘All beings by the might of the Name are
sustained.
‘budhi’ (understanding), nor ‘I’. Then what
By the might of the Name are sustained are you? Guru Sahib says, “You are a ‘light’
continents and universes.’ P. 284 like Waheguru (God). Try to know and
éÅî Õ¶ èÅð¶ Ã¿×ñ¶ Ü¿å¨ éÅî èÅð¶ Ö³â ìÌÔî³â¨ realize thyself.”
[Name or Nam: This term is of multiple Refrain: O my mind, thou art an embodi-
ment of Divine Light
facets of meaning, here implying Divine
So know thy origin;

An embodiment of Divine Light by limb, or cut into two with a saw, or
art thou…. one’s scalp is removed, or wracked on
O my mind, God is ever with wheels of torture.
thee.
‘Like the durable dye of madder, supremely
By Guru’s instruction enjoy His
fast, is the Lord’s love, acquired through the
love ..
company of the holy.
èÅðéÅ - îé å±¿ Ü¯Çå ÃðÈê ÔËº, ÁÅêäÅ îÈñ êÛÅä -B, However much may the body’s vesture be
B. torn,
ÁÅêäÅ îÈñ êÛÅä, - D, B. Fast-sticking remains the Lord’s auspicious
îé å±¿ Ü¯Çå ÃðÈê ÔËº......... -B. dye.’ P. 985
îé ÔÇð ÜÆ å¶ð¶ éÅñ ÔË,
ÃåÃ¿×Çå êÌÆÇå ÃÅè ÁÇå ×ÈóÆ
×¹ðîåÆ ð¿Ç× îÅÇä, - D
îé å±¿ Ü¯å ÃðÈê ÔËº........ -B. ÇÜÀ° ð¿×¹ îÜÆá ìÔ¹ ñÅ×ÅÍÍ
ÕÅÇÂÁÅ ÕÅêð¹ ÚÆð ìÔ¹ ëÅð¶
How clear it is! This is what you call ÔÇð ð¿×¹ é ñÔË ÃíÅ×Å¨
imbibing the holy Word or hymn. Imbibe The intoxication of Lord’s love never
this teaching – ‘I am not a physical body; I wears off. It remains forever at all times –
am not a subtle being. I am not a ‘karan
Refrain: Day and night does remain ec-
shreer’ (a dreamless and blissful state of
stasy of God’s Name.
ignorance where sensual pleasures do not
èÅðéÅ - Úó·Æ ðÔ¶ Ççé ðÅå,
exist). I am none of the five elements; I am
éÅî Ö¹îÅðÆ, éÅî Ö¹îÅðÆ -B, B.
none of the five ‘praans, (vital breaths). I am éÅî Ö¹îÅðÆ éÅéÕÅ -B, B.
neither ‘mann’ (intellect), nor ‘budhi’ Úó·Æ ðÔ¶ Ççé ðÅå,..............-B.
(understanding), nor ‘chit’ (intellect), nor ‘Intoxication of poppy, wine, opium and
‘egoism’. I am an embodiment of Divine God hemp wears off in the morning;
Himself – But Divine Name intoxication or rapture
‘My self! in aspect art thou image of Divine remains day and night, saith Nanak.’
Light. Janam Sakhi
Thy own exalted origin realize.’ P. 441 ê¯Ãå îç ÁëÆî í¿× À°åð ÜÅÇÂ êðíÅå¨
îé å±¿ Ü¯Çå ÃðÈê¹ ÔË ÁÅêäÅ îÈ« êÛÅä°¨ éÅî Ö¹îÅðÆ éÅéÕÅ Úó·Æ ðÔ¶ Ççé ðÅåÍÍ
When you have realized your true These are intoxicants of the body.
origin, then secondly, you should Partake of them now; after eight to ten
remember that – hours you feel their want again. ‘But Divine
Name intoxication remains day and night.’
‘My self! the Lord is ever with thee;
Listen to the Guru’s teaching and live in Enjoy this intoxication and rapture by
bliss.’ P. 441 following the Guru’s instruction. Then you
îé ÔÇð ÜÆ å¶ðË éÅÇñ ÔË ×¹ðîåÆ ð¿×¹ îÅä°¨ should realize that you are an embodiment
of Divine Light.’
Imbibe the Guru’s teaching with loving
devotion and enjoy the relish of this bliss ‘Of the five elements is the body created.
Within that is contemplated the Divine
and intoxication of love which will envelop
Jewel.’ P. 1030
you for ever. Man may suffer any number
ê³Ú åå¹ ÇîÇñ ÕÅÇÂÁÅ ÕÆéÆ¨
of difficulties, troubles, hurdles and
ÇåÃ îÇÔ ðÅî ðåé° ñË ÚÆéÆ¨
business losses, this love for God and His
Name does not wear off. It does not wear In this body of five elements was put
off even when one is hacked to pieces limb the Divine Name jewel, the Light of the

soul. This is not obtained without (P. 892) You should only remember that
meditating and reflecting on the holy Word God is all-pervading. He is present both
or hymn. The ‘jeev’ (sentient being; soul) is within and without. There is no place where
God (Supreme Soul) and God is the God does not exist –
‘jeevatma’ (individual soul) – ‘The valuable jewel know in thy heart to lie.
‘The soul is the Lord and the Lord is the Thine own substance shoudst thou realize.’
soul. God is attained by pondering over the P. 892
Name.’ P. 1030 ðåé¹ Áî¯« Çðç¶ îÇÔ ÜÅé°¨ ÁêéÆ òÃå° å± ÁÅÇê êÛÅé°ÍÍ
ÁÅåî ðÅî¹ ðÅî¹ ÔË ÁÅåî The valuable jewel is the soul within
ÔÇð êÅÂÆÁË ÃìÇç òÆÚÅðÅ Ô¶¨ your heart. You should realize this precious
‘The Lord immanent in all thou behold. commodity yourself.
The Sole Lord fully pervades all. ‘They, who understand their soul, are
This valuable jewel know in thy heart to lie. themselves the Supreme Soul.
Thy own substance shouldst thou realize.’ The Lord alone is the sole amrita-tree
P. 892 bearing amrita fruit.’ P. 421
ÁÅåî¹ ðÅî¹ Ãðì îÇÔ ê¶Ö¹¨ êÈðé êÈÇð ðÇÔÁÅ êÌí Â¶Õ¹¨ ÇÜéÆ ÁÅåî¹ ÚÆÇéÁÅ êðîÅåî¹ Ã¯ÂÆ¨
ðåé¹° Áî¯ñ¹ Çðç¶ îÇÔ ÜÅé¹Í° Í ÁêéÆ òÃå¹° åÈ± ÁÅÇê êÛÅé¹Í° Í Â¶Õ¯ Á³ÇîÌå ÇìðÖ¹ ÔË ë« Á³ÇîÌå° Ô¯ÂÆ¨
God is present in all. Waheguru (God) Those who realize their true aspect,
is all-pervading. You have only to change and know the soul, become God Himself,
your vision. But without resolute efforts, because only one Lord God is the nectar –
stable mental inclination is not obtained. tree which bears fruit too of nectar. In all
Bulla went to Inayat Shah Kadri to this cosmos, He is pervading.
become his disciple. He was removing Refrain: God-like are they who forget not
onion seedlings and planting them. Bulla the Name.
kept sitting for a long time. At last the holy èÅðéÅ - Ã»ÂÆ ÔÆ òð×¶ é¶, ÇòÃð¶ é éÅî ÇÜé·» ù -B,
man got free and said, “Brother! what B.
brings you here?” He said, “Sir! I have ÇòÃð¶ é éÅî ÇÜé·» ù -B, B.
come into your refuge. I want to meet Ã»ÂÆ ÔÆ òð×¶ é¶ ..............-B
God.” ‘Those that never are forgetful of God
What kind of men are they?
“What is your name?” Know, between them and the Lord no
“Sir, my name is Bulla.” distinction is –
The Lord’s own aspect they bear.’ P. 397
“O Bulla! seeking God is like
ÇÜé·Å é ÇòÃðË éÅî¹ Ã¶ ÇÕé¶ÇÔÁÅ¨
detaching the mind from one thing and í¶ç¹ é ÜÅäÔ¹ îÈÇñ Ã»ÂÆ Ü¶ÇÔÁÅ¨
aligning it with another. It is a matter of
The question posed here is – ‘What are
changing the mind. Don’t consider the
they like who do not forget the Name, who
world a material world. Regard it as God;
do not forget their true soul-form or origin?’
you will automatically come to find and
Guru Sahib says – ‘Know that there is
meet God. Let me tell you the real secret
absolutely no difference between them. The Lord’s
or mystery. What you are harbouring in
own aspect they bear.’ (P. 421) There is no
your mind is false and artificial. Remember
distinction between them and Lord God.
only this much – ‘The Lord immanent in all
They are God-like. What a glory they attain!
thou behold. The Sole Lord fully pervades all.’

‘Gods like Shiva themselves quest after the upon His Name. Divine Name meditation
God-enlightened. or recitation is first done with a rosary. Just
Saith Nanak: The God-enlightened with the as a child of first primary class plays with
Supreme Being Himself are at one.’ P. 273 ‘reethas’ (seeds of soap nuts), similarly a
ìÌÔî Ç×ÁÅéÆ ÕÀ° Ö¯ÜÇÔ îÔ¶Ã¹ð¨ devotee meditating on the Name Divine
éÅéÕ ìÌÔî Ç×ÁÅéÆ ÁÅÇê êðî¶Ãð¹ ¨ with a rosary becomes so steady and perfect
‘He who knows the soul-elixir is pure as that he no longer needs the rosary. When
god. the rosary is abandoned, then Waheguru
There is absolutely no difference among God, (God’s Name) starts automatically or
me and you.’ Sarb Loh Granth spontaneously sounding within the self. The
ÁÅåî ðÃ ÇÜÔ ÜÅéÔÆ Ã¯ ÔË õÅñÃ ç¶ò¨ letters of God’s Name become God Himself.
êÌí îÇÔ, î¯ îÇÔ, åÅÃ îÇÔ, ð¿ÚÕ éÅÔé í¶ò¨ There is a difference in meditating on the
Tenth Guru Sahib says that they who, Name. If ‘Waheguru’ word (God’s Name) is
rising above the sphere of egoism, have recited ten times in ‘baikhri’ (uttered loudly
realized the soul-essence are not distinct with the mouth) speech, it is equal to
from God, you and me. They are pure. reciting the Name only once in ‘madhma’
They are called ‘Khalsa’ – the pure. They are (uttered silently with the tongue speech).
God Himself – ‘Two letters of the Lord’s Name alone on the
‘They, who understand their soul, are rosary I repeat.’ P. 388
themselves the Supreme Soul.’ P. 421 ÔÇð ÔÇð ÁÖð ç¹ÇÂ ÇÂÔ îÅñÅ¨
ÇÜéÆ ÁÅåî¹ ÚÆÇéÁÅ êðîÅåî Ã¯ÂÆ¨ Then is the Lord’s Name meditated
They who have realized their God-like upon and recited with the tongue. So sing
form within their self, they are satiated by ‘Waheguru’ (God) word – ten times in
tasting this truth. They gain victory over ‘baikhri’ (utterance with the mouth) speech
their mind. All sensual desires are effaced and once silently with the tongue and lips.
and they become God-enlightened and gain Meditation or recitation of ‘Waheguru’ word
knowledge of the Ultimate Spiritual Reality. with the tongue and lips (silently) is equal
All their doubts and misconceptions are to ten times with the mouth (loudly). So
destroyed. They realize the truth that ‘all is much more fruitful is the former method of
God’. They attain indistinctness from God – reciting God’s Name. Then comes the stage
‘Those tasting of amrita fruit, by holy truth when the lips don’t move, only the tongue
are satiated. moves. Thereafter, the Name goes into the
Such feel not doubt or separation from the throat. Its fruitfulness increases
Lord, hundredfold. Then the Name Divine goes
In joyful taste of the Lord abides their
into the heart or mind and the fruit that
tongue.’ P. 421
accrues from such meditation is thousand-
Á³ÇîÌå ëñ¹ ÇÜéÆ ÚÅÇÖÁÅ ÃÇÚ ðÔ¶ ÁØÅÂÆ¨
fold. When the seeker starts repeating the
Çå¿éÅ íðî¹ é í¶ç¹ ÔË ÔÇð ðÃé ðÃÅÂÆ¨
Name in the navel in ‘para’ speech, the fruit
So, in this way, Guru Sahib explained becomes ten thousand times. Recitation of
this subject to Raja Shivnabh. He said, “O the Name in the ‘Agya chakra’ (between the
king! this path of the Name Divine, of eyebrows) becomes even much more
Divine Word contemplation is chiefly the fruitful. It is at the root of the nose and the
path of remembering God or meditating two eyes that the Name-melody is heard,

when man achieves absolute concentration uplifted in Guru Sahib’s holy company and
of mind. Its sign is that one spontaneously as a consequence thereof, he came to abide
starts hearing the Name in his inner self. in the ‘Realm of Silence’, the ‘True Home’.
Many devotees tell me that they are not His mind ceased wandering and became
able to know from where this Name-sound fixed and he gained abode in his original
continues coming. I tell them, “Dear Divine Home. We are wandering outside
brothers! the truth is that the Name has oblivious of our True Home.
become firmly fixed in your mind. That is Refrain: Abode did we find in our own
why this Name-sound continues coming Home,
spontaneously. Further ahead, this sound When wandering mind did the
becomes louder – Guru restrain.
‘Thou Persian wheel! uttering “Thou! Thou”, èÅðéÅ - ÇéÜ ØÇð ú òÅÃÅ Ô¯ Ç×ÁÅ -B, B.
Pleasing is thy utterance.’ P. 1420 îé è»òçÅ ×¹ð» é¶ æ¿Çî·ÁÅ -B, B.
ÔðÔà íÆ å±¿ å±¿ ÕðÇÔ ì¯ñÇÔ íñÆ ìÅÇä¨ ÇéÜ ØÇð ú òÅÃÅ Ô¯ Ç×ÁÅ,...............-B.
In earlier times Persian wheels used to The mind became completely absorbed
produce a whirring sound. Guru Sahib says in God in a restrained and disciplined state.
that even the Persian wheel utters “Thou! Where does the mind go, then? It goes to
Thou!” its own True Home. As long as it is
moving about and taking flights of fancy, it
So the devotee of God hears the Divine continues wandering outside and suffers
Name – sound in all because the sole holy pain –
Word abides in everyone. The holy Word ‘Meeting the True Guru, the wandering mind
emanates from the Lord’s Light. Even the is held, and it comes and abides in its own
sounds of the animals do not seem to be home.
different. Even they seem to be singing It then purchases the Name and in the
songs of God’s worship – Name it remains absorbed.
Refrain: God’s Name do they sing The outgoing soul becomes steady by
All denizens of the forests. meeting the True Guru and enters the Tenth
Gate.
èÅðéÅ - éÅî ÔðÆ çÅ Üêç¶,
There ambrosia or amrita is man’s food and
ÃÅð¶ òä» ç¶ ê³Ö¶ðÈ -B, B.
resounds there the celestial strain, with
òä» ç¶ ê³Ö¶ðÈ ÃÅð¶, òä» ç¶ ê³Ö¶ðÈ -B, B.
which music the world is sustained.
éÅî ÔðÆ çÅ Üêç¶ ,................-B.
Many musical instruments and unstruck
‘Whatever the deer, the fish and the birds music ever resound there and the mortal
utter; without God they speak not of remains absorbed in the True Lord.
another.’ P. 1265 Thus says Nanak, by meeting the True Guru,
Ü¯ ì¯ñå ÔË ÇîÌ× îÆé ê³Ö¶ðÈ the wandering mind becomes steady and
Ã¹ Çìé° ÔÇð ÜÅêå ÔË éÔÆ Ô¯ð¨ comes and dwells within its own home.’
P. 440-441
Thus the mind’s state of the devotee
becomes exalted. In the same manner did ÃÇå×¹ð ÇîÇñÁË èÅòå° æ¿Çî·ÁÅ ÇéÜ ØÇð òÇÃÁÅ ÁÅÂ¶¨
éÅî ÇòÔÅÞ¶ éÅî¹ ñÂ¶ éÅÇî ðÔ¶ ÃîÅÂ¶¨
Guru Nanak Sahib show mercy to Raja
èÅòå° æ¿ÇîÁÅ ÃÇå×¹Çð ÇîÇñÁË çÃòÅ ç¹ÁÅð¹ êÅÇÂÁÅ¨
Shivnabh. He bestowed the holy chant on ÇåæË Á³ÇîÌå í¯Üé° ÃÔÜ è¹Çé À°êÜË ÇÜå° ÃìÇç Ü×å° æ¿Çî
him and he started meditating on the Name ðÔÅÇÂÁÅ¨
Divine. Gradually, his mind became åÔ Áé¶Õ òÅÜ¶ ÃçÅ Áéç¹ ÔË ÃÚ¶ ðÇÔÁÅ ÃîÅÂ¶¨

ÇÂÀ° ÕÔË éÅéÕ° ÃÇå×¹Çð ÇîÇñÁË èÅòå° thus obtained that Gate which is otherwise
æ¿ÇîÁÅ ÇéÜ ØÇð òÇÃÁÅ ÁÅÂ¶¨ attained with great difficulty by practising
When the True Guru is met, the severe austerities and penances. What is the
wandering mind is set at rest; it becomes mark of that gate?
still – ‘There ambrosia or amrita is man’s food and
‘It then purchases the Name and in the Name resounds there the celestial strain with
it remains absorbed.’ P. 440 which music the world is sustained.’P. 441
éÅî¹ ÇòÔÅÞ¶ éÅî¹ ñÂ¶ éÅÇî ðÔ¶ ÃîÅÂ¶¨ ÇåæË Á³ÇîÌå í¯Üé° ÃÔÜ è¹Çé À°êÜË
Due to finding an abode in the Divine ÇÜå° ÃìÇç Ü×å° æ¿Çî· ðÔÅÇÂÁÅ¨
Name, man’s mind is enlightened and he There the food and elixir of God’s
sees God everywhere. He forgets neither Name are served and the spontaneous
God nor his Godlike form. He sees the Name-melody is sounding ‘with which music
whole world strung in one thread – the whole world is sustained.’ There is heard
‘The outgoing soul becomes steady by that word-sound of ‘Onkar’ by uttering
meeting the True Guru and enters the Tenth which the Akal Purkh (Timeless One, God)
Gate.’ P. 441 had created the cosmos on the primal day.
èÅòå° æ¿Çî·ÁÅ ÃÇå×¹Çð ÇîÇñÁË That is, there the mind is absorbed in the
çÃòÅ ç¹ÁÅð¹ êÅÇÂÁÅ¨ Eternal, his origin –
What happens then? ‘The Tenth Gate is ‘Many musical instruments and unstruck
attained’. In this Tenth Gate, he finds the music ever resound there and the mortal
celestial musical instrument – remains absorbed in the True Lord.’ P. 441
åÔ Áé¶Õ òÅÜ¶ ÃçÅ Áéç¹ ÔË ÃÚ¶ ðÇÔÁÅ ÃîÅÂ¶¨
‘The body fortress has nine doors. The tenth
is kept unseen. Is it a place of absolute silence or zero?
The adamantine shutters of the Tenth Gate Guru Sahib says, “No. There sound
open not.
countless musical instruments and celestial
Through the Guru’s words alone they get
opened. melodies.”
The melodious celestial strain rings there. By ‘Celestial strain resounds there from which
the Guru’s word it is heard. myriads of amusements and joys proceed.’
The Divine Light shines in the mind of those Millions and billions of joys are found in
who hear the music of the Tenth Gate.
that sphere. Beyond computation are they.
Such persons meet God by embracing
meditation. ‘Many musical instruments and unstruck melody
The One Lord, who has Himself made the ever resound there and the mortal remains
world, is contained amongst all.’ P. 954 absorbed in the True Lord.’ (P. 441) Man
éÀ° çðòÅÜ¶ ÕÅÇÂÁÅ Õ¯à¹ ÔË çÃòË ×¹êå° ðÖÆÜË¨ becomes absorbed in Waheguru (God).
ìÜð ÕêÅà é Ö¹ñéÆ ×¹ð ÃìÇç Ö¹ñÆÜË¨ ‘Thus says Nanak, by meeting the True
ÁéÔç òÅÜ¶ è¹Çé òÜç¶ ×¹ð ÃìÇç Ã¹äÆÜË¨ Guru, the wandering mind becomes steady
Çåå° Øà Á³åÇð ÚÅéäÅ ÕÇð í×Çå ÇîñÆÜË¨ and comes and dwells within its own home.’
Ãí îÇÔ Â¶Õ° òðåçÅ ÇÜÇé ÁÅê¶ ðÚé ðÚÅÂÆ¨ P. 441
‘Hai, hail to Thee, O True king! True, ever ÇÂÀ° ÕÔË éÅéÕ° ÃÇå×¹Çð ÇîÇñÁË
true is Thy Name.’ P. 947 èÅòå° æ¿Çî·ÁÅ ÇéÜ ØÇð òÇÃÁÅ ÁÅÂ¶¨
òÅÔ¹ òÅÔ¹ ÃÚ¶ êÅÇåÃÅÔ å± ÃÚÆ éÅÂÆ¨ He who reaches his own True Home,
Through Divine Name meditation is becomes absorbed in the unique spiritual

state, the Eternal, and his vision is embracing martyrdom. A fierce battle was
transformed. He sees none other than the fought in which Mughal Khan was
Supreme Lord, who is True and beyond wounded. Guru Sahib did not kill him
estimation. saying that he would die of his wounds.
A fierce war was fought at Sri He said, “Let him die. Perhaps, he may
Anandpur Sahib in which a large number of repent a little over his crime.” It was
Singhs were martyred. The invading army evening and the bugle was sounded to
had laid siege of the fort for the last six mark the end of day’s fighting. All the
months. Food provisions were exhausted groups of soldiers returned to the fort.
and so was exhausted fodder for the horses Rescue teams from both sides roamed
which started dying of starvation. The about the battle-field with stretchers to pick
Singhs tried to sustain themselves by eating up the wounded soldiers. At that time, the
boiled leaves. They ate ground bark of the atmosphere was not of fighting but of
trees. Seeing the trees around, one day, friendship, one team calling out to the
Tenth Guru Sahib asked – ‘Where have the other, “Friends! here is a dying soldier of
leaves of the trees gone?’ They said, yours.” At night, the Jathedars (Group
“Master! to sustain their body, and to serve leaders) of the Khalsa army assembled
you longer, your Khalsa has eaten leaves round Guru Sahib to make an assessment
and bark of the trees.” On the other hand, of the day’s fighting. Guru Sahib asked
for the enemy forces, the siege had been them about the conduct of the battle. All
rather long and so they were also exhausted. gave their accounts and also voiced a
complaint. They said, “O Sovereign! there is
Generals of the invading army a Sikh among us, and we think that he is,
observed, “Now that fewer Singhs have perhaps, the enemies’ spy who conveys our
been left, let us fight to the finish. The secrets to them.” Guru Sahib asked them,
number of attacks by the Singhs has come “How do you know this?” They replied, “O
down. A general from Ropar named Master! he carries a leather water bag. When
Mughal Khan took up the challenge of we ask for water and at the same time, if
either capturing or martyring Guru Gobind there are enemy soldiers also asking for
Singh. He launched a massive attack with water, he first serves water to them, and to
a huge force. From the other side, under the us later. Sir! this is a very bad deed. While
leadership and patronage of Guru Sahib, we inflict wounds on the enemies, he
who could make one fight against 1.25 lakh, revives them by serving water to them.”
the Singhs fought valiantly making it a
matter of life and death. “Who is he? What is his name?’
It is because all the strength is of the “Sir! his name is Kanahiya.”

Guru and not of individual’s own. Those “Go, summon him in our presence.”
who fight with their personal strength are When this order was pronounced, two
defeated, while those infused with the Singhs went hurriedly. Reaching the camp,
Guru’s strength and spirit carry the day. On they learnt that Kanahiya was still in the
that occasion, placing their head on their battlefield. So they went to the battle-field.
palm, and having faith in the Guru, the It was pitch dark and nothing could be
Khalsa were outdoing one another in seen even at close quarters. But from a

distance was heard a voice – Üì å¶ ÃÅèÃ¿×Çå î¯ÇÔ êÅÂÆ¨
Refrain: Thou, Thou alone art pervasive, éÅ Õ¯ ìËðÆ éÔÆ Çì×ÅéÅ
O Bewitcher ………. Ã×ñ Ã¿Ç× Ôî ÕÀ° ìÇé ÁÅÂÆ¨
èÅðéÅ - å±¿ ÔÆ å±¿ ÔÆ î¯ÇÔéÅ, Mughal Khan! our Guru says that none
å±¿ ÔÆ å±¿ ÔÆ î¯ÇÔéÅ -B, B. in the world is our enemy. All are ours;
Reaching there, they were surprised to there is not another.” Mughal Khan
see that he was giving water to the same observed, “Bhai Kanahiya! you are not
Mughal Khan (who had vowed to capture serving water; it is ‘aab-e-hayat’ or ‘amrita’
or kill Guru Sahib). He had placed his head (nectar; immortalizing drink) that you are
on his thigh. Opening his clenched teeth, he serving. You are alleviating my pain and
was putting palmfuls of water into his suffering; you are purging me of mind’s
mouth in order to revive him. When filth. I have started feeling love for Guru
Mughal Khan regained consciousness, he Gobind Singh Ji. As you are putting water
asked, “Who is there?” After all, he was a into my mouth, I am becoming a slave of
general, dignified and impressive. the Guru, and at the same time you are
removing the impurity of my mind.”
Bhai Kanahiya said, “I am an humble
Sikh of Guru Gobind Singh Sahib.” The conversation had proceeded this
much when the Singhs conveyed the Guru’s
He exclaimed, “What! How is it command to him. They took Bhai Kanahiya
possible that a Sikh of Guru Gobind Singh to Guru Sahib. Guru Sahib said, “Well Bhai
should serve water to me? Dear friend! Kanahiya! there is a complaint against you.”
today I had come to the battlefield vowing
to kill Guru Gobind Singh. How is it that “Sir! we are ever full of failings and
you are serving water to me?” Bhai weaknesses.”
Kanahiya said, “My Guru’s command is that “Were you serving water to the
none is an enemy; all are friends – Mughals?”
‘Put away from my mind is envy of others, “No sir.”
As company of the holy I have attained.’
P. 1299 “Then, were you serving water to the
ÇìÃÇð ×ÂÆ Ãí åÅÇå êðÅÂÆ¨ hill soldiers?”
Üì å¶ ÃÅèÃ¿×Çå î¯ÇÔ êÅÂÆ¨ “No sir.”
Refrain: Neither do I see anyone as a
“Then did you serve water to the
stranger,
Nor as an enemy … Khalsa soldiers.”
èÅðéÅ - é ÇçÃ¶ Çì×ÅéÅ ú, “No sir.”
é Õ¯ÂÆ òËðÆ, é Õ¯ÂÆ òËðÆ -B, B.
“Then whom have you been serving
é Õ¯ÂÆ òËðÆ, é Õ¯ÂÆ òËðÆ -B, B.
é ÇçÃ¶ Çì×ÅéÅ ú,...............-B. water all the day long?”
‘Put away from my mind is envy of others, “O Sovereign! in your presence, I am

As company of the holy I have attained. speaking the truth. Ever since you have
None now is our foe nor a stranger – operated upon my eyes and removed the
With all are we in accord.’ P. 1299 cataract and enlightened me by putting the
ÇìÃÇð ×ÂÆ Ãí åÅÇå êðÅÂÆ¨ collyrium of Divine knowledge, my vision

has been transformed – but me, is my own embodiment.’ P. 1252
‘The Guru has given me the collyrium of çÅÃ ÁÇé§é î¶ð¯ ÇéÜ ðÈê¨
Divine knowledge, by which the darkness of ‘The Khalsa is fashioned in my own
ignorance is dispelled. characteristic image.
By God’s grace, I have met the Saint (Guru) In the Khalsa do I abide.’ Sarb Loh Granth
and my mind, O Nanak, is enlightened.’
õÅñÃÅ î¶ð¯ ðÈê ÔË õÅÃ¨
P. 1299
õÅñÃ¶ îÇÔ Ô½ Õð½ ÇéòÅÃ¨
Ç×ÁÅé Á³Üé° ×¹Çð çÆÁÅ ÁÇ×ÁÅé Á³èð¶ ÇìéÅÃ¹¨
ÔÇð ÇÕðêÅ å¶ Ã¿å í¶ÇàÁÅ éÅéÕ îÇé êð×ÅÃ¹¨ Refrain: My own image are they who have
become mine ………
Since then there is Divine light in me.
O Sovereign! now my vision has become èÅðéÅ - î¶ðÅ ÔÆ ðÈê ÔË, î¶ð¶ ÔÆ ìä ×Â¶ ÇÜÔó¶ -B, B.
î¶ð¶ ÔÆ ìä ×Â¶ ÇÜÔó¶ -B, B.
different. In every being and object – water,
î¶ðÅ ÔÆ ðÈê ÔË,........B.
air, mountains, vegetation, and sea creatures
– now I see only you. I do not and cannot “Holy congregation! this Sikh has
see anyone else. Everywhere, Thou art all- attained to the position of the Khalsa (The
pervasive. Pure). No difference has been left between
him and me. Bhai Kanahiya! take these
Refrain: The Guru has opened my eyes,
bandages and dressings; take these
Everywhere do I see Him …
ointments; from today onwards, apply
èÅðéÅ - ×¹ð» é¶ î¶ð¶ ú, éËä Ö¯ñ· Óå¶ -B, B.
ointment to my wounds, put dressing on
îËù ÃÅðÆÁ» Øà» ç¶ ÇòÚ ÇçÇÃÁÅ -B, B.
×¹ð» é¶ î¶ð¶ ú,............-B. them and serve me water too. May the
Guru bless you forever.” This is called
‘The Guru has shown Thee to mine eyes, O abiding in one’s own original home.
Lord.
Here and there, in every soul and everybody, Guru Sahib made Raja Shivnabh attain
Thou, Thou, alone art contained, O to this stage. When his consciousness
Bewitcher.’ P. 407 became exalted, his vision was transformed,
×¹ðÇÔ ÇçÖÅÇÂú ñ¯ÇÂéÅ¨ and he saw that Guru Nanak was present
ÂÆåÇÔ À±åÇÔ ØÇà ØÇà ØÇà ØÇà å±Ô
¿ Æ å±Ô
¿ Æ î¯ÇÔéÅ¨ everywhere. In whichever direction he
“O Sovereign! ever since you have put glanced he saw Guru Nanak. His illusion
the collyrium of Divine knowledge in my that things and persons are distinct from the
eyes, my spiritual eyes have been opened. Lord was dispelled, and he saw only One
You are lying hidden in all beings under Lord God –
the veil though you have created the ‘Himself is the Formless Lord Attributed and
illusion that you are far away. But you are Unattributed or related and absolute.
present everywhere, I do not see anyone He Himself is in Primordial trance or
other than you. O Sovereign! if I have Ultimate silence.
served water, I have served it all unto Nanak, Himself has He raised creation;
Himself in it is manifest.’ P. 290
Thee.” On hearing this, Guru Sahib stood
up and took him in his embrace and said, Ãð×¹é Çéð×¹é Çéð¿ÕÅð Ã¹é
¿ ÃîÅèÆ ÁÅÇê¨
“O Gursikh! thrice – blessed art thou! Now ÁÅêé ÕÆÁÅ éÅéÕÅ ÁÅê¶ ÔÆ ÇëÇð ÜÅÇê¨
there is no difference and distinction left Refrain: Wherever I see in earth, sky and
between you and me.” nether regions,
I see none other than Thee, O
“Saith the Lord: My slave who adores none
Lord.

èÅðéÅ - èðå êåÅñ ÁÕÅÃ ÇÜèð ç¶ÖçÅ, Çîñ Õ¶ êÈÇðÁ» ×¹ð» ù -B, B.
åËæº̄ Çìé» Ô¯ð é ÇçÃ¶ -B, B. êÈÇðÁ» ×¹ð» ù ÇîñÕ¶ -B, B.
î¶ð¶ ÃÅÇÔìÅ, åËæº̄ Çìé» Ô¯ð éÅ ÇçÃ¶ -B, B. Ö¹ñ· ×Â¶ ìÜð ÕêÅà,.................-B
èðå êåÅñ ÁÕÅÃ ÇÜèð ç¶ÖçÅ,.....-B.
‘Beauteous looks the Lord at all places …..
‘The Infinite Lord is both within and
P. 80
without.
The Auspicious Master is contained in every Ã¯Ô¿çó¯ Ôí áÅÇÂ...........¨
heart. Now no place appears bad or ugly. All
He is in earth, sky and the underworld. have become beautiful. From everywhere is
Of all the worlds, He is the Perfect exuding joy and bloom –
Cherisher. ‘………… I see not another.’ P. 80
In forests, glass blades and mountains, the
Supreme Lord is contained. .............Õ¯ÇÂ é ÇçÃË â±Üó¯¨
As is His will, so are His creatures’ actions. Now another has ceased to be seen –
The Lord is in wind, water and fire. ‘By meeting the True Guru the shutters are
He is permeating the four quarters and the opened.’ P. 80
ten directions. Ö¹ñó¶ ÕêÅà éÅéÕ ÃÇå×¹ð í¶àå¶¨
There is no place without Him.
By the Guru’s grace, Nanak has obtained When the True Guru was met, the
peace.’ P. 293-94 adamantine shutters were opened.
Ã¯ Á³åÇð Ã¯ ìÅÔÇð Áé§å¨ In this manner, Guru Nanak Sahib was
ØÇà ØÇà ÇìÁÅÇê ðÇÔÁÅ í×ò¿å¨ staying in Sangladeep. He was putting up
èðÇé îÅÇÔ ÁÅÕÅÃ êÇÂÁÅñ¨ in a ‘dharmshala’ (place of worship). Holy
Ãðì ñ¯Õ êÈðé êÌÇåêÅñ¨
congregations were being held daily.
ìÇé ÇåÇé êðìÇå ÔË êÅðìÌÔî¨
ÜËÃÆ ÁÅÇ×ÁÅ åËÃÅ Õðî¹¨ Supremely fortunate were the persons who
êÀ°ä êÅäÆ ìËÃå ¿ ð îÅÇÔ¨ listened to the spiritual discourses from the
ÚÅÇð Õ°¿à çÔ ÇçÃ¶ ÃîÅÇÔ¨ blessed lips of Guru Sahib and thus
ÇåÃ å¶ Çí¿é éÔÆ Õ¯ áÅÀ°¨ attained to their own original home. Guru
×¹ð êÌÃÅÇç éÅéÕ Ã¹Ö¹ êÅÀ°¨ Nanak Sahib stayed there for a long period
His eyes were opened - of time. All the inhabitants of the kingdom
‘O, I have seen in many ways, there is not became Guru Sahib’s ‘Sikhs’ (disciples or
another like the Lord. followers). Raja Shivnabh spoke to the
In all the regions and continents is He rulers of the adjoining seven islands and
pervasive – through them made their subjects become
All the worlds He fills.’ P. 535 aligned with Guru Sahib. In historical
îË ìÔ¹ ÇìÇè ê¶ÇÖú çÈÜÅ éÅÔÆ ðÆ Õ¯À¨
± chronicles, it is mentioned that ten to fifteen
Ö³â çÆê Ãí íÆåÇð ðÇòÁÅ êÈÇð ðÇÔú Ãí ñ¯À¨
± thousand devotees came to attend Guru
So, the adamantine shutters were Sahib’s discourse for whom twenty maunds
opened. Becoming exalted, the seeker came (one maund = 36 kg) of food was prepared
to abide in his own home and he became daily. In this way, practically everyone in
an image of God Himself. So, in this way, the region became aligned with Guru
he expressed his joy – Nanak Sahib. Time continued passing.
Refrain: The adamantine shutters were Time waits for none. It never ceases. It is
opened, O Nanak.’ not in its nature to stop. Guru Sahib
By meeting the Perfect Guru. thought of leaving Sangladeep –
èÅðéÅ - Ö¹ñ· ×Â¶ ìÜð ÕêÅà,

‘I made earnest entreaties but ‘Time’ did not íòð¹ ñ¯íÆ Õ°Ãî ìÅÃ¹ ÕÅ ÇîÇñ ÁÅê¹ ì¿èÅòË¨
stop at all. ÇåÀ° Ã¿å ÜéÅ ÔÇð êÌÆÇå ÔË ç¶ÇÖ çðÃ¹ ÁØÅòË¨
I tried to hold her and pull her but in vain.
Refrain: O my Love! Tell me – when
Inspite of putting up many hurdles and
shall I have a glimpse of Thee?
barriers I could not stop her.
Speeding fast did ‘Time’ break all bounds. èÅðéÅ - ç¼ÃÆ êÌÆåî» Õç¯º Ô¯ä×¶ çÆçÅð¶ -
O man! take care of time; use it fruitfully B,
for it is flying fast. Ô¯ä×¶ çÆçÅð¶ Õçº̄, Ô¯ä×¶ çÆçÅð¶ -B, B.
It knows not to cease; ç¼ÃÆ êÌÆåî» Õç¯º .............-B.
Once past, it cannot be recalled.’ The devotees made an earnest entreaty,
Dr. Bhai Vir Singh Ji “O Sovereign! it was with great difficulty
ðÔÆ òÅÃå¶ Ø¼å ÒÃî¶ºÓ é¶ ÇÂÕ é î³éÆ, that we got a glimpse of you. For a long
ëó ëó ðÔÆ èðÆÕ ÒÃî¶ºÓ ÇÖÃÕÅÂÆ Õ¿éÆ, time, we had been hearing how our king
ÇÕò¶º é ÃÕÆ ð¯Õ ÁàÕ Ü¯ êÅÂÆ í¿éÆ, had become non-attached and indifferent to
ÇåzÖ
¼ ¶ Áêä¶ ò¶× Ç×ÁÅ àê ì¿é¶ ì¿éÆ, the world in love and devotion for you.
Ô¯! ÁÜ¶ Ã¿íÅñ ÇÂÃ ÒÃî¶ºÓ ù, After much waiting and longing you came.
Õð Ãëñ À°âç ¿ Å Ü»òçÅ,
Now you are leaving after staying with us
ÇÂÔ áÇÔðé ÜÅÚ é ÜÅäçÅ,
¦Ø Ç×ÁÅ é î¹ó Õ¶ Á»òçÅÍ for a few months. Kindly tell us – Shall we
ever have the joy of seeing you again or
Time passes in moments and instants
not.” Guru Nanak Sahib said, “Dear
and one’s entire life is spent. At last the day
brothers! recognize the Guru, he is ‘light’ –
came for Guru Nanak Sahib to take leave
‘The True Guru is the Living God.’ P. 479
of Raja Shivnabh. He said, “O king! the
world is on fire. There are many devotees ÃÇå×¹ð¹ ÜÅ×åÅ ÔË ç¶À¨°
who are waiting. So now you should make The Guru is not a physical body.
up your mind about the religion I have Physical forms change. The Guru-Light is
preached. I would now leave.” It sounded eternal, perfect, all-pervasive and present in
very strange to him that Guru Sahib was all beings. Therefore, meeting of the Guru
going to leave. He thought, “Does Guru is not of the physical body but of the
Sahib have to wander all over the world? ‘shabad’ (holy Word or hymn). Therefore –
What will become of us? How shall we live ‘Union and separation (merging of the self
without him because even about the into the Infinite and its opposite in the form
animals, there is a Gurbani edict? of transmigration are meant) ordain the
world’s business;
‘As without water the fish finds not life;
To man’s share falls what is destined.’ P. 6
As without the drop of rain the chatrik
(sparrow-hawk) feels not content; Ã¿Ü×
¯ ÇòÜ¯×¹ ç¹ÇÂ ÕÅð ÚñÅòÇÔ ñ¶Ö¶ ÁÅòÇÔ íÅ×¨
As the deer attracted by sound rushes to If you reach the place where the
face the hunter; original (heavenly) abode is, the union (with
As the humming bee, greedy for fragrance of God) is permanent and for ever, and there
the lotus gets bound – is no separation from Him. As regards the
Thus is love for the Lord in the heart of His
meeting of physical forms is concerned, the
devotees.
By His sight they feel fulfilled.’ P. 708
Gurbani edict is –
ÇÜÀ° îÛ°ñÆ Çìé° êÅäÆÁË ÇÕÀ° ÜÆòä° êÅòË¨ Refrain: By good fortune shall we meet
ìÈç
¿ ÇòÔÈäÅ ÚÅÇåzÕ¯ ÇÕÀ° ÕÇð ÇåzêåÅòË¨ again,
éÅç Õ°ðÕ¿ ÇÔ ì¶ÇèÁÅ Ãéî¹Ö À°Çá èÅòË¨ As rivers from their courses di-

verge ………. Üì ñ×¹ Ü¯ìÇé ÃÅÃ¹ ÔË åì ñ×¹ éÅî ÇèÁÅÇÂ¨
èÅðéÅ - Õç¶ Ô¯ä×¶ Ã¿Ü¯×» éÅñ î¶ñ¶, ÚñÇçÁÅ éÅÇñ ÔÇð ÚñÃÆ ÔÇð Á³å¶ ñÂ¶ ÛâÅÇÂ¨
éçÆÁ» ç¶ òÇÔä ÇòÛó¶ -B, B. ÔÀ° ìÇñÔÅðÆ Çåé ÕÀ° ÇÜé ÔÇð îÇé ò¹áÅ ÁÅÇÂ¨
î¶ð¶ ÇêÁÅð¶, éçÆÁ» ç¶ òÇÔä ÇòÛó¶ -B, B. ÇÜéÆ ÔÇð ÔÇð éÅî¹ é Ú¶Çåú Ã¶ Á³Çå ×Â¶ êÛ°åÅÇÂ¨
Õç¶ Ô¯ä×¶ Ã¿Ü¯×» éÅñ î¶ñ¶,...............-B. è¹Çð îÃåÇÕ ÔÇð êÌÇí ÇñÇÖÁÅ Üé éÅéÕ éÅî¹ ÇèÁÅÇÂ¨
‘As rivers from their courses diverge ……. At last that day came, when Guru
P. 439 Nanak Sahib along with Bhai Bala and Bhai
éçÆÁÅ òÅÔ ÇòÛ°Ç¿ éÁÅ...........¨ Mardana got ready to leave Sangladeep. He
comforted the devotees whose eyes were
Small streams flow out of rivers –
streaming with tears. They were weeping
‘……. By good fortune (conjunction of lucky and sighing. They were trying to bear the
stars) do they meet again.’ P. 439
pangs of separation, but their eyes full of
...............î¶ñÅ Ã¿Ü¯×Æ ðÅî¨ tears were expressing their anguish. Guru
He said, “Dear friends! this world is Sahib explained to them the meaning and
like the sand in the river. A wave comes, significance of union through the Shabad
and the sand of this side is carried to the (holy Word). But man is not a stone. Even
other and vice versa. Upto the sea, if you pluck the branch of a tree, sap oozes
wherever this water flows this continues from the breach. It is extremely difficult to
happening until the water of the rivers bear the pangs of separation from one’s
merges with it (sea). So he who has attained beloved.
to the Supreme or exalted state, he who has ‘Saith Kabir: In my heart is lodged the
become liberated while living, he achieves serpent of separation from God and it yields
eternal or immortal life. He enters his own to no charm.
(heavenly) home, the Realm of Eternity – One alienated from God lives not; should he
‘The Formless Supreme Being abides in the live, shall he be like mad.’ P. 1368
Realm of Eternity. ÕìÆð ÇìðÔ¹ í¹ï×
¿ î¹ îÇé ìÃË î³å° é îÅéË Õ¯ÇÂ¨
Over His creation He casts His glance of ðÅî Çìú×Æ éÅ ÜÆÁË ÜÆÁË å ìÀ°ðÅ Ô¯ÇÂ¨
grace.’ P. 8 One separated from the beloved
ÃÚÖ³Çâ òÃË Çéð¿ÕÅð¹¨ ÕÇð ÕÇð ò¶ÖË éçÇð ÇéÔÅñ¨ becomes like a mad person. It is very
All of you will gradually reach the difficult to bear physical separation from a
place where we are going to abide. The rest dear one –
is that you should not forget the teaching ‘Die before the Beloved with whom thou hast
we have imparted to you – love.
‘While youth and life last, meditate thou on To live after him is to lead an accursed life
the Name in this world.’ P. 83
At departure shall the Name be with Thee; ÇÜÃ¹ ÇêÁÅð¶ ÇÃÀ° é¶Ô¹ ÇåÃ¹ ÁÅ×Ë îÇð ÚñÆÁË¨
At the end shall it get thee liberation. ÇèÌ×¹ ÜÆòä° Ã¿ÃÅÇð åÅ ÕË êÅÛË ÜÆòäÅ¨
May I be a sacrifice to such as the Lord in Guru Sahib made Raja Shivnabh the
the mind have lodged. religious head of that kingdom. By
Those that the Name have not contemplated,
conferring the position of Gurmukh (God-
At the end in regrets have departed life.
Saith Nanak, servant of God: enlightened or Guruward), he opened his
Such meditate on the Name, spiritual eyes. By establishing a ‘satsang’
As on their forehead have this by the Lord centre (for holding holy congregations), he
recorded in primal time.’ P. 82 comforted him saying that the Guru is ever
present with the devotee.
Guru Sahib left that place. The
devotees kept watching him over a long
distance. In great sorrow over separation
from him, they started weeping loudly. Raja
Shivnabh comforted all of them and said,
“In the holy congregation, the Guru shall
abide for ever. Meditate on the Name.
When your soul leaves this body, you shall
find an abode in the Guru’s court and shall
attain eternal union with Him. The Guru
and the Sikh merge and become indistinct
from each other. The Guru is Eternal Light;
man too is soul-light; the two are one and
the same. The state of absorption in the
Guru, or of indistinctness from him is
attained through imbibing love and
devotion for him (Guru).”
This is the immortal story of love and
devotion which shall live for ever and shall
continue to tell the seekers the simple and
easy path of God’s devotional worship.
Besides, it will continue to bestow on both
saints and devotees the state of absorption
in the Lord.
“Dear friends! the Guru is eternal
conscious Light; he is ever-existent; love
him and worship him. He is immortal and
his tale too is immortal.”
This very story of immortality Lord
Shiva was narrating to Parvati Ji, which was
heard by a parrot who, attaining to human
birth, became famous by the name of Sage
Sukhdev. He, who after listening to this
immortal tale, meditates on the Name
Divine, attains to immortality. May God
bless you too!

17 the Story of Immortality (1)

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'Atam Marg’ 1 Amar Gatha

The Story of immortality

Chapter - 1 And to the long-separated granted union.’

Amar Gatha 2 'Atam Marg’

'Atam Marg’ 3 Amar Gatha

Amar Gatha 4 'Atam Marg’

'Atam Marg’ 5 Amar Gatha

Amar Gatha 6 'Atam Marg’

'Atam Marg’ 7 Amar Gatha

Amar Gatha 8 'Atam Marg’

'Atam Marg’ 9 Amar Gatha

Amar Gatha 10 'Atam Marg’

'Atam Marg’ 11 Amar Gatha

Amar Gatha 12 'Atam Marg’

'Atam Marg’ 13 Amar Gatha

Amar Gatha 14 'Atam Marg’

'Atam Marg’ 15 Amar Gatha

Amar Gatha 16 'Atam Marg’

'Atam Marg’ 17 Amar Gatha

Amar Gatha 18 'Atam Marg’

'Atam Marg’ 19 Amar Gatha

Amar Gatha 20 'Atam Marg’

'Atam Marg’ 21 Amar Gatha

Amar Gatha 22 'Atam Marg’

'Atam Marg’ 23 Amar Gatha

Amar Gatha 24 'Atam Marg’

'Atam Marg’ 25 Amar Gatha

Amar Gatha 26 'Atam Marg’

'Atam Marg’ 27 Amar Gatha

Amar Gatha 28 'Atam Marg’

'Atam Marg’ 29 Amar Gatha

Amar Gatha 30 'Atam Marg’

'Atam Marg’ 31 Amar Gatha

Amar Gatha 32 'Atam Marg’

'Atam Marg’ 33 Amar Gatha

Amar Gatha 34 'Atam Marg’

'Atam Marg’ 35 Amar Gatha

Amar Gatha 36 'Atam Marg’

'Atam Marg’ 37 Amar Gatha

Amar Gatha 38 'Atam Marg’

'Atam Marg’ 39 Amar Gatha

Amar Gatha 40 'Atam Marg’

Invocation: True and supreme is God’s ÁÅÇê î¹Õå¹ î¯ÇÔ åÅðË¨

'Atam Marg’ 41 Amar Gatha

Amar Gatha 42 'Atam Marg’

'Atam Marg’ 43 Amar Gatha

Amar Gatha 44 'Atam Marg’

'Atam Marg’ 45 Amar Gatha

Amar Gatha 46 'Atam Marg’

'Atam Marg’ 47 Amar Gatha

Amar Gatha 48 'Atam Marg’

'Atam Marg’ 49 Amar Gatha

Amar Gatha 50 'Atam Marg’

'Atam Marg’ 51 Amar Gatha

Amar Gatha 52 'Atam Marg’

'Atam Marg’ 53 Amar Gatha

So, in this way, he (Bhai Bhagirath) Bhagirath asked, “How is it practised?”

Amar Gatha 54 'Atam Marg’

'Atam Marg’ 55 Amar Gatha

Amar Gatha 56 'Atam Marg’